| 1. Septuagint, Baruch, 29.4 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 123 |
2. Hebrew Bible, Psalms, 18.12, 23.2, 24.2, 50.10, 74.19, 80.2, 91.15, 93.3, 104.7, 104.26, 137.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 115, 116, 121, 174, 207, 263, 273, 315, 344, 359; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 310, 353| 18.12. יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃ 23.2. בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי׃ 24.2. כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃ 74.19. אַל־תִּתֵּן לְחַיַּת נֶפֶשׁ תּוֹרֶךָ חַיַּת עֲנִיֶּיךָ אַל־תִּשְׁכַּח לָנֶצַח׃ 80.2. יְהוָה אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃ 80.2. רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה׃ 91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃ 93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃ | 18.12. He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. 23.2. He maketh me to lie down in green pastures; He leadeth me beside the still waters. 24.2. For He hath founded it upon the seas, and established it upon the floods. 50.10. For every beast of the forest is Mine, and the cattle upon a thousand hills. 74.19. O deliver not the soul of Thy turtle-dove unto the wild beast; Forget not the life of Thy poor for ever. 80.2. Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth. 91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour. 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring. 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away— 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein. 137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning. |
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3. Hebrew Bible, Proverbs, 1.9, 5.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •leviathan, eros of •eros, torah and Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 317; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 170| 1.9. כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ׃ 5.19. אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃ | 1.9. For they shall be a chaplet of grace unto thy head, And chains about thy neck. 5.19. A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always. |
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| 4. Hebrew Bible, Obadiah, 4, 3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76 |
5. Hebrew Bible, Numbers, 12.1, 14.2-14.25, 16.1-16.30, 17.6-17.25, 20.2-20.12, 21.17-21.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, eros, and sexuality •eros •eros, torah and •eros, in the grooms qedushta Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 171, 354; Welch, Tarpeia: Workings of a Roman Myth (2015) 292| 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 14.2. וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃ 14.2. וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃ 14.3. וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃ 14.3. אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃ 14.4. וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃ 14.4. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃ 14.5. וַיִּפֹּל מֹשֶׁה וְאַהֲרֹן עַל־פְּנֵיהֶם לִפְנֵי כָּל־קְהַל עֲדַת בְּנֵי יִשְׂרָאֵל׃ 14.6. וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם׃ 14.7. וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.8. אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃ 14.9. אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃ 14.11. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃ 14.12. אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי־גָּדוֹל וְעָצוּם מִמֶּנּוּ׃ 14.13. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃ 14.14. וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 14.15. וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃ 14.16. מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃ 14.17. וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 14.18. יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 14.19. סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃ 14.21. וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃ 14.22. כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃ 14.23. אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃ 14.24. וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל־הָאָרֶץ אֲשֶׁר־בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה׃ 14.25. וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף׃ 16.1. וַיִּקַּח קֹרַח בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶּלֶת בְּנֵי רְאוּבֵן׃ 16.1. וַיַּקְרֵב אֹתְךָ וְאֶת־כָּל־אַחֶיךָ בְנֵי־לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם־כְּהֻנָּה׃ 16.2. וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃ 16.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 16.3. וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ וּבָלְעָה אֹתָם וְאֶת־כָּל־אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת־יְהוָה׃ 16.3. וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל יְהוָה׃ 16.4. וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל־פָּנָיו׃ 16.5. וַיְדַבֵּר אֶל־קֹרַח וְאֶל־כָּל־עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהוָה אֶת־אֲשֶׁר־לוֹ וְאֶת־הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר־בּוֹ יַקְרִיב אֵלָיו׃ 16.6. זֹאת עֲשׂוּ קְחוּ־לָכֶם מַחְתּוֹת קֹרַח וְכָל־עֲדָתוֹ׃ 16.7. וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִי׃ 16.8. וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִי׃ 16.9. הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם׃ 16.11. לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו [תַלִּינוּ] עָלָיו׃ 16.12. וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה׃ 16.13. הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵר׃ 16.14. אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה׃ 16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ 16.16. וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר׃ 16.17. וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃ 16.18. וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמֹשֶׁה וְאַהֲרֹן׃ 16.19. וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃ 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 16.22. וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃ 16.23. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 16.24. דַּבֵּר אֶל־הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן־קֹרַח דָּתָן וַאֲבִירָם׃ 16.25. וַיָּקָם מֹשֶׁה וַיֵּלֶךְ אֶל־דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל׃ 16.26. וַיְדַבֵּר אֶל־הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל־תִּגְּעוּ בְּכָל־אֲשֶׁר לָהֶם פֶּן־תִּסָּפוּ בְּכָל־חַטֹּאתָם׃ 16.27. וַיֵּעָלוּ מֵעַל מִשְׁכַּן־קֹרֶח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח אָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם׃ 16.28. וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי־יְהוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל־הַמַּעֲשִׂים הָאֵלֶּה כִּי־לֹא מִלִּבִּי׃ 16.29. אִם־כְּמוֹת כָּל־הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל־הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהוָה שְׁלָחָנִי׃ 17.6. וַיִּלֹּנוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמָּחֳרָת עַל־מֹשֶׁה וְעַל־אַהֲרֹן לֵאמֹר אַתֶּם הֲמִתֶּם אֶת־עַם יְהוָה׃ 17.7. וַיְהִי בְּהִקָּהֵל הָעֵדָה עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיִּפְנוּ אֶל־אֹהֶל מוֹעֵד וְהִנֵּה כִסָּהוּ הֶעָנָן וַיֵּרָא כְּבוֹד יְהוָה׃ 17.8. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פְּנֵי אֹהֶל מוֹעֵד׃ 17.11. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃ 17.12. וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃ 17.13. וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃ 17.16. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 17.17. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב מֵאֵת כָּל־נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת־שְׁמוֹ תִּכְתֹּב עַל־מַטֵּהוּ׃ 17.18. וְאֵת שֵׁם אַהֲרֹן תִּכְתֹּב עַל־מַטֵּה לֵוִי כִּי מַטֶּה אֶחָד לְרֹאשׁ בֵּית אֲבוֹתָם׃ 17.19. וְהִנַּחְתָּם בְּאֹהֶל מוֹעֵד לִפְנֵי הָעֵדוּת אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה׃ 17.21. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֵלָיו כָּל־נְשִׂיאֵיהֶם מַטֶּה לְנָשִׂיא אֶחָד מַטֶּה לְנָשִׂיא אֶחָד לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת וּמַטֵּה אַהֲרֹן בְּתוֹךְ מַטּוֹתָם׃ 17.22. וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי יְהוָה בְּאֹהֶל הָעֵדֻת׃ 17.23. וַיְהִי מִמָּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים׃ 17.24. וַיֹּצֵא מֹשֶׁה אֶת־כָּל־הַמַּטֹּת מִלִּפְנֵי יְהוָה אֶל־כָּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ׃ 17.25. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הָשֵׁב אֶת־מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת לְמִשְׁמֶרֶת לְאוֹת לִבְנֵי־מֶרִי וּתְכַל תְּלוּנֹּתָם מֵעָלַי וְלֹא יָמֻתוּ׃ 20.2. וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃ 20.2. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃ 20.3. וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃ 20.4. וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃ 20.5. וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃ 20.6. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 20.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.8. קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 20.9. וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃ 20.11. וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃ 20.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃ 21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ | 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 14.2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness! 14.3. And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’ 14.4. And they said one to another: ‘Let us make a captain, and let us return into Egypt.’ 14.5. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. 14.6. And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes. 14.7. And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land. 14.8. If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey. 14.9. Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’ 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel. 14.11. And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them? 14.12. I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they.’ 14.13. And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them— 14.14. they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night; 14.15. now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying: 14.16. Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness. 14.17. And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying: 14.18. The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. 14.19. Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’ 14.20. And the LORD said: ‘I have pardoned according to thy word’ 14.21. But in very deed, as I live—and all the earth shall be filled with the glory of the LORD— 14.22. urely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice; 14.23. urely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it. 14.24. But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it. 14.25. Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn ye, and get you into the wilderness by the way to the Red Sea.’ 16.1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; 16.2. and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown; 16.3. and they assembled themselves together against Moses and against Aaron, and said unto them: ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?’ 16.4. And when Moses heard it, he fell upon his face. 16.5. And he spoke unto Korah and unto all his company, saying: ‘In the morning the LORD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him. . 16.6. This do: take you censers, Korah, and all his company; 16.7. and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.’ 16.8. And Moses said unto Korah: ‘Hear now, ye sons of Levi: 16.9. is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them; 16.10. and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? 16.11. Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’ 16.12. And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: ‘We will not come up; 16.13. is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us? 16.14. Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.’ 16.15. And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’ 16.16. And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow; 16.17. and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’ 16.18. And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron. 16.19. And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation. 16.20. And the LORD spoke unto Moses and unto Aaron, saying: 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’ 16.22. And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’ 16.23. And the LORD spoke unto Moses, saying: 16.24. ’Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.’ 16.25. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. 16.26. And he spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.’ 16.27. So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones. 16.28. And Moses said: ‘Hereby ye shall know that the LORD hath sent me to do all these works, and that I have not done them of mine own mind. 16.29. If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me. 16.30. But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’ 17.6. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying: ‘Ye have killed the people of the LORD.’ 17.7. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting; and, behold, the cloud covered it, and the glory of the LORD appeared. 17.8. And Moses and Aaron came to the front of the tent of meeting. 17.11. And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’ 17.12. And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people. 17.13. And he stood between the dead and the living; and the plague was stayed. 17.16. And the LORD spoke unto Moses, saying: 17.17. ‘Speak unto the children of Israel, and take of them rods, one for each fathers’house, of all their princes according to their fathers’houses, twelve rods; thou shalt write every man’s name upon his rod. 17.18. And thou shalt write Aaron’s name upon the rod of Levi, for there shall be one rod for the head of their fathers’houses. 17.19. And thou shalt lay them up in the tent of meeting before the testimony, where I meet with you. 17.20. And it shall come to pass, that the man whom I shall choose, his rod shall bud; and I will make to cease from Me the murmurings of the children of Israel, which they murmur against you.’ 17.21. And Moses spoke unto the children of Israel; and all their princes gave him rods, for each prince one, according to their fathers’houses, even twelve rods; and the rod of Aaron was among their rods. 17.22. And Moses laid up the rods before the LORD in the tent of the testimony. 17.23. And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds. 17.24. And Moses brought out all the rods from before the LORD unto all the children of Israel; and they looked, and took every man his rod. 17.25. and the LORD said unto Moses: ‘Put back the rod of Aaron before the testimony, to be kept there, for a token against the rebellious children; that there may be made an end of their murmurings against Me, that they die not.’ 20.2. And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron. 20.3. And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD! 20.4. And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle? 20.5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’ 20.6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them. 20.7. And the LORD spoke unto Moses, saying: 20.8. ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’ 20.9. And Moses took the rod from before the LORD, as He commanded him. 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’ 20.11. And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle. 20.12. And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’ 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it— 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah; |
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6. Hebrew Bible, Nahum, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 175| 3.5. הִנְנִי אֵלַיִךְ נְאֻם יְהוָה צְבָאוֹת וְגִלֵּיתִי שׁוּלַיִךְ עַל־פָּנָיִךְ וְהַרְאֵיתִי גוֹיִם מַעְרֵךְ וּמַמְלָכוֹת קְלוֹנֵךְ׃ | 3.5. Behold, I am against thee, saith the LORD of hosts, And I will uncover thy skirts upon thy face, And I will shew the nations thy nakedness, And the kingdoms thy shame. |
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7. Hebrew Bible, Job, 9.8, 12.15, 26.12, 28.11, 40.16, 40.19, 40.23, 40.29-40.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros •leviathan, eros of •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114, 116, 121, 207, 315, 317| 9.8. נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם׃ 26.12. בְּכֹחוֹ רָגַע הַיָּם ובתובנתו [וּבִתְבוּנָתוֹ] מָחַץ רָהַב׃ 28.11. מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר׃ 40.16. הִנֵּה־נָא כֹחוֹ בְמָתְנָיו וְאֹנוֹ בִּשְׁרִירֵי בִטְנוֹ׃ 40.19. הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃ 40.23. הֵן יַעֲשֹׁק נָהָר לֹא יַחְפּוֹז יִבְטַח כִּי־יָגִיחַ יַרְדֵּן אֶל־פִּיהוּ׃ 40.29. הַתְשַׂחֶק־בּוֹ כַּצִּפּוֹר וְתִקְשְׁרֶנּוּ לְנַעֲרוֹתֶיךָ׃ 40.31. הַתְמַלֵּא בְשֻׂכּוֹת עוֹרוֹ וּבְצִלְצַל דָּגִים רֹאשׁוֹ׃ | 9.8. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea. 26.12. He stirreth up the sea with His power, And by His understanding He smiteth through Rahab. 28.11. He bindeth the streams that they trickle not; And the thing that is hid bringeth he forth to light. 40.16. Lo now, his strength is in his loins, And his force is in the stays of his body. 40.19. He is the beginning of the ways of God; He only that made him can make His sword to approach unto him. 40.23. Behold, if a river overflow, he trembleth not; He is confident, though the Jordan rush forth to his mouth. 40.29. Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens? . 40.30. Will the bands of fishermen make a banquet of him? Will they part him among the merchants? 40.31. Canst thou fill his skin with barbed irons? Or his head with fish-spears? |
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8. Hebrew Bible, Hosea, 2.23, 7.11, 11.11, 12.8, 13.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros •waters, eros of •eros, in the grooms qedushta •leviathan, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105, 317; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 353; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98| 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 7.11. וַיְהִי אֶפְרַיִם כְּיוֹנָה פוֹתָה אֵין לֵב מִצְרַיִם קָרָאוּ אַשּׁוּר הָלָכוּ׃ 11.11. יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר וְהוֹשַׁבְתִּים עַל־בָּתֵּיהֶם נְאֻם־יְהוָה׃ 12.8. כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב׃ 13.4. וְאָנֹכִי יְהוָה אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם וֵאלֹהִים זוּלָתִי לֹא תֵדָע וּמוֹשִׁיעַ אַיִן בִּלְתִּי׃ | 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth; 7.11. And Ephraim is become like a silly dove, without understanding; They call unto Egypt, they go to Assyria. 11.11. They shall come trembling as a bird out of Egypt, And as a dove out of the land of Assyria; And I will make them to dwell in their houses, saith the LORD. 12.8. As for the trafficker, the balances of deceit are in his hand. He loveth to oppress. 13.4. Yet I am the LORD thy God From the land of Egypt; And thou knowest no God but Me, And beside Me there is no saviour. |
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9. Hebrew Bible, Genesis, 1.2-1.3, 1.6-1.7, 1.9, 1.21-1.22, 1.27, 1.31, 2.4, 3.16, 6.1-6.4, 9.20, 30.15-30.16, 49.14, 49.17-49.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76, 95, 96, 105, 114, 115, 116, 155, 207, 273, 277, 315, 317, 343, 344; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 174; Hubbard, A Companion to Greek and Roman Sexualities (2014) 536, 537; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 50; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 24; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 103| 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 30.15. וַתֹּאמֶר לָהּ הַמְעַט קַחְתֵּךְ אֶת־אִישִׁי וְלָקַחַת גַּם אֶת־דּוּדָאֵי בְּנִי וַתֹּאמֶר רָחֵל לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה תַּחַת דּוּדָאֵי בְנֵךְ׃ 30.16. וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃ 49.14. יִשָּׂשכָר חֲמֹר גָּרֶם רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם׃ 49.17. יְהִי־דָן נָחָשׁ עֲלֵי־דֶרֶךְ שְׁפִיפֹן עֲלֵי־אֹרַח הַנֹּשֵׁךְ עִקְּבֵי־סוּס וַיִּפֹּל רֹכְבוֹ אָחוֹר׃ 49.18. לִישׁוּעָתְךָ קִוִּיתִי יְהוָה׃ | 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. 1.3. And God said: ‘Let there be light.’ And there was light. 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven. 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.’ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 9.20. And Noah, the man of the land, began and planted a vineyard. 30.15. And she said unto her: ‘Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son’s mandrakes also?’ And Rachel said: ‘Therefore he shall lie with thee to-night for thy son’s mandrakes.’ 30.16. And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night. 49.14. Issachar is a large-boned ass, Couching down between the sheep-folds. 49.17. Dan shall be a serpent in the way, A horned snake in the path, That biteth the horse’s heels, So that his rider falleth backward. 49.18. I wait for Thy salvation, O Lord. 2. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.,and the gold of that land is good; there is bdellium and the onyx stone.,The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;,No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;,And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.,And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.,And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.,And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.,And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.,And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.,These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.,Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.,And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’,And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.,And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.,but there went up a mist from the earth, and watered the whole face of the ground.,And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.,And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.,And they were both naked, the man and his wife, and were not ashamed.,Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.,but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;,And the heaven and the earth were finished, and all the host of them.,And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’,And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man. |
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10. Hebrew Bible, Exodus, 15.1, 15.20, 16.7-16.11, 20.8, 21.10, 21.22-21.23, 25.8, 25.11-25.22, 29.43-29.45, 31.13, 40.34-40.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76, 105, 155, 175, 274; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 174; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 310| 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 16.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 21.22. וְכִי־יִנָּצוּ אֲנָשִׁים וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ כַּאֲשֶׁר יָשִׁית עָלָיו בַּעַל הָאִשָּׁה וְנָתַן בִּפְלִלִים׃ 21.23. וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 25.11. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃ 25.12. וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ 25.13. וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 25.14. וְהֵבֵאתָ אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן בָּהֶם׃ 25.15. בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ׃ 25.16. וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.17. וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ׃ 25.18. וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 25.19. וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת תַּעֲשׂוּ אֶת־הַכְּרֻבִים עַל־שְׁנֵי קְצוֹתָיו׃ 25.21. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל־הָאָרֹן מִלְמָעְלָה וְאֶל־הָאָרֹן תִּתֵּן אֶת־הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 29.43. וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃ 29.44. וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃ 29.45. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 31.13. וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35. וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.36. וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן יִסְעוּ בְּנֵי יִשְׂרָאֵל בְּכֹל מַסְעֵיהֶם׃ 40.37. וְאִם־לֹא יֵעָלֶה הֶעָנָן וְלֹא יִסְעוּ עַד־יוֹם הֵעָלֹתוֹ׃ 40.38. כִּי עֲנַן יְהוָה עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם׃ | 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’ 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’ 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’ 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. 16.11. And the LORD spoke unto Moses, saying: 20.8. Remember the sabbath day, to keep it holy. 21.10. If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. 21.22. And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine. 21.23. But if any harm follow, then thou shalt give life for life, 25.8. And let them make Me a sanctuary, that I may dwell among them. 25.11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 25.12. And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it. 25.13. And thou shalt make staves of acacia-wood, and overlay them with gold. 25.14. And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark. 25.15. The staves shall be in the rings of the ark; they shall not be taken from it. 25.16. And thou shalt put into the ark the testimony which I shall give thee. 25.17. And thou shalt make an ark-cover of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 25.18. And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover. 25.19. And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof. 25.20. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be. 25.21. And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. 29.43. And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory. 29.44. And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office. 29.45. And I will dwell among the children of Israel, and will be their God. 31.13. ’Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am the LORD who sanctify you. 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 40.35. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.— 40.36. And whenever the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys. 40.37. But if the cloud was not taken up, then they journeyed not till the day that it was taken up. 40.38. For the cloud of the LORD was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.— |
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11. Hebrew Bible, Leviticus, 18.7, 18.22-18.23, 19.18-19.19, 20.13, 20.16, 21.14-21.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105, 175; Hubbard, A Companion to Greek and Roman Sexualities (2014) 536, 537; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 401; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257| 18.7. עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.23. וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 20.13. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 20.16. וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 21.14. אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃ 21.15. וְלֹא־יְחַלֵּל זַרְעוֹ בְּעַמָּיו כִּי אֲנִי יְהוָה מְקַדְּשׁוֹ׃ | 18.7. The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination. 18.23. And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion. 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together. 20.13. And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. 20.16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. 21.14. A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife. 21.15. And he shall not profane his seed among his people; for I am the LORD who sanctify him. |
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12. Hebrew Bible, Deuteronomy, 4.33, 20.1, 31.30, 33.13, 33.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros •eros, in the grooms qedushta •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114, 264, 296; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 174; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354| 4.33. הֲשָׁמַע עָם קוֹל אֱלֹהִים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כַּאֲשֶׁר־שָׁמַעְתָּ אַתָּה וַיֶּחִי׃ 20.1. כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃ 20.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃ 33.13. וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת׃ 33.27. מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃ | 4.33. Did ever a people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 20.1. When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt. 31.30. And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished: 33.13. And of Joseph he said: Blessed of the LORD be his land; For the precious things of heaven, for the dew, And for the deep that coucheth beneath, 33.27. The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’ |
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13. Hebrew Bible, Song of Songs, 1.1, 1.2, 1.9, 1.12, 1.13, 1.15, 1.16, 2.2, 2.3, 2.4, 2.5, 2.6, 2.10, 2.13, 2.14, 3.1, 3.6, 3.7, 3.10, 4.1, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.16, 5, 5.1, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.15, 6.2, 6.3, 6.4, 6.9, 6.11, 7.6, 7.11, 7.12-8.9, 8.5, 8.10, 8.11, 8.12, 8.13, 8.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 296; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 199| 5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ | 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. |
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| 14. Homeric Hymns, To Apollo And The Muses, 194-195, 207-209, 211-215, 210 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 142 |
15. Hebrew Bible, Joshua, 2.1, 6.17, 6.23, 6.25, 10.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •love, eros, and sexuality •eros, in the grooms qedushta Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354; Welch, Tarpeia: Workings of a Roman Myth (2015) 292| 6.17. וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃ 6.23. וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים וַיֹּצִיאוּ אֶת־רָחָב וְאֶת־אָבִיהָ וְאֶת־אִמָּהּ וְאֶת־אַחֶיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ וְאֵת כָּל־מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ וַיַּנִּיחוּם מִחוּץ לְמַחֲנֵה יִשְׂרָאֵל׃ 6.25. וְאֶת־רָחָב הַזּוֹנָה וְאֶת־בֵּית אָבִיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ הֶחֱיָה יְהוֹשֻׁעַ וַתֵּשֶׁב בְּקֶרֶב יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה כִּי הֶחְבִּיאָה אֶת־הַמַּלְאָכִים אֲשֶׁר־שָׁלַח יְהוֹשֻׁעַ לְרַגֵּל אֶת־יְרִיחוֹ׃ 10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ | 6.17. And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. 6.23. And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel. 6.25. But Rahab the harlot, and her father’s household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, unto this day; because she hid the messengers, whom Joshua sent to spy out Jericho. 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ |
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16. Hebrew Bible, Judges, 5.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros, in the grooms qedushta Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354| 5.1. וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן־אֲבִינֹעַם בַּיּוֹם הַהוּא לֵאמֹר׃ 5.1. רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת יֹשְׁבֵי עַל־מִדִּין וְהֹלְכֵי עַל־דֶּרֶךְ שִׂיחוּ׃ | 5.1. Then sang Devora and Baraq the son of Avino῾am on that day, saying, |
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17. Hebrew Bible, 1 Samuel, 2.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros, in the grooms qedushta Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354| 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ | 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation. |
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18. Hebrew Bible, 1 Kings, 6.23-6.27, 7.2, 8.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 175, 176| 6.23. וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃ 6.24. וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הָאֶחָת וְחָמֵשׁ אַמּוֹת כְּנַף הַכְּרוּב הַשֵּׁנִית עֶשֶׂר אַמּוֹת מִקְצוֹת כְּנָפָיו וְעַד־קְצוֹת כְּנָפָיו׃ 6.25. וְעֶשֶׂר בָּאַמָּה הַכְּרוּב הַשֵּׁנִי מִדָּה אַחַת וְקֶצֶב אֶחָד לִשְׁנֵי הַכְּרֻבִים׃ 6.26. קוֹמַת הַכְּרוּב הָאֶחָד עֶשֶׂר בָּאַמָּה וְכֵן הַכְּרוּב הַשֵּׁנִי׃ 6.27. וַיִּתֵּן אֶת־הַכְּרוּבִים בְּתוֹךְ הַבַּיִת הַפְּנִימִי וַיִּפְרְשׂוּ אֶת־כַּנְפֵי הַכְּרֻבִים וַתִּגַּע כְּנַף־הָאֶחָד בַּקִּיר וּכְנַף הַכְּרוּב הַשֵּׁנִי נֹגַעַת בַּקִּיר הַשֵּׁנִי וְכַנְפֵיהֶם אֶל־תּוֹךְ הַבַּיִת נֹגְעֹת כָּנָף אֶל־כָּנָף׃ 7.2. וַיִּבֶן אֶת־בֵּית יַעַר הַלְּבָנוֹן מֵאָה אַמָּה אָרְכּוֹ וַחֲמִשִּׁים אַמָּה רָחְבּוֹ וּשְׁלֹשִׁים אַמָּה קוֹמָתוֹ עַל אַרְבָּעָה טוּרֵי עַמּוּדֵי אֲרָזִים וּכְרֻתוֹת אֲרָזִים עַל־הָעַמּוּדִים׃ 7.2. וְכֹתָרֹת עַל־שְׁנֵי הָעַמּוּדִים גַּם־מִמַּעַל מִלְּעֻמַּת הַבֶּטֶן אֲשֶׁר לְעֵבֶר שבכה [הַשְּׂבָכָה] וְהָרִמּוֹנִים מָאתַיִם טֻרִים סָבִיב עַל הַכֹּתֶרֶת הַשֵּׁנִית׃ 8.8. וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ | 6.23. And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high. 6.24. And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub; from the uttermost part of the one wing unto the uttermost part of the other were ten cubits. 6.25. And the other cherub was ten cubits; both the cherubim were of one measure and one form. 6.26. The height of the one cherub was ten cubits, and so was it of the other cherub. 6.27. And he set the cherubim within the inner house; and the wings of the cherubim were stretched forth, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. 7.2. For he built the house of the forest of Lebanon: the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. 8.8. And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day. |
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19. Hesiod, Works And Days, 1, 100-105, 167-173, 2, 228, 276-283, 285, 366, 373-375, 42-44, 5-6, 60-69, 7, 70-79, 8, 80-82, 822-828, 83-99, 284 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 171| 284. τοῦ δέ τʼ ἀμαυροτέρη γενεὴ μετόπισθε λέλειπται· | 284. A just man nor would have my son be so – |
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20. Hesiod, Theogony, 1, 10, 100-103, 11, 115-117, 119, 12, 120-125, 13, 134, 14-15, 154-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-206, 21, 211-219, 22, 220-225, 23-28, 3, 346-361, 4, 433, 438, 456, 5, 507-511, 517-519, 560-599, 6, 600-612, 615, 63-64, 7, 700-705, 708, 736-766, 770, 795-799, 8, 80, 800-806, 81-86, 861-866, 87-89, 9, 90, 901-903, 91, 910-911, 92, 926, 928, 93-94, 941, 95-99, 118 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241| 118. ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, | 118. In earthly regions and those generated |
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21. Homer, Odyssey, 1.8, 1.13-1.15, 1.52-1.54, 1.57-1.59, 1.234, 1.260-1.264, 1.433, 3.271-3.272, 5.5, 5.28-5.62, 5.126, 5.153-5.155, 5.227, 5.470, 6.100-6.101, 7.137-7.138, 8.267, 8.362-8.363, 8.365, 9.219, 10.213, 10.236, 10.287, 10.334-10.335, 10.472, 10.490-10.491, 11.263, 14.434-14.437, 14.446, 15.421, 16.427, 17.205-17.232, 19.203, 19.536, 22.352, 22.415, 22.457-22.473, 22.475-22.477, 23.15-23.17, 23.147, 23.219, 24.1-24.4 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 408; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 577; Hubbard, A Companion to Greek and Roman Sexualities (2014) 324, 325; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 39, 278; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 72, 209, 213; Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 194, 195; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 178, 181, 183; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 58; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 63, 98, 155; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 72; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 263, 264, 266, 268; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 80, 160; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 261| 1.8. νήπιοι, οἳ κατὰ βοῦς Ὑπερίονος Ἠελίοιο 1.13. τὸν δʼ οἶον νόστου κεχρημένον ἠδὲ γυναικὸς 1.14. νύμφη πότνιʼ ἔρυκε Καλυψὼ δῖα θεάων 1.15. ἐν σπέσσι γλαφυροῖσι, λιλαιομένη πόσιν εἶναι. 1.52. Ἄτλαντος θυγάτηρ ὀλοόφρονος, ὅς τε θαλάσσης 1.53. πάσης βένθεα οἶδεν, ἔχει δέ τε κίονας αὐτὸς 1.54. μακράς, αἳ γαῖάν τε καὶ οὐρανὸν ἀμφὶς ἔχουσιν. 1.57. θέλγει, ὅπως Ἰθάκης ἐπιλήσεται· αὐτὰρ Ὀδυσσεύς, 1.58. ἱέμενος καὶ καπνὸν ἀποθρῴσκοντα νοῆσαι 1.59. ἧς γαίης, θανέειν ἱμείρεται. οὐδέ νυ σοί περ 1.234. νῦν δʼ ἑτέρως ἐβόλοντο θεοὶ κακὰ μητιόωντες, 1.260. ᾤχετο γὰρ καὶ κεῖσε θοῆς ἐπὶ νηὸς Ὀδυσσεὺς 1.261. φάρμακον ἀνδροφόνον διζήμενος, ὄφρα οἱ εἴη 1.262. ἰοὺς χρίεσθαι χαλκήρεας· ἀλλʼ ὁ μὲν οὔ οἱ 1.263. δῶκεν, ἐπεί ῥα θεοὺς νεμεσίζετο αἰὲν ἐόντας, 1.264. ἀλλὰ πατήρ οἱ δῶκεν ἐμός· φιλέεσκε γὰρ αἰνῶς— 1.433. εὐνῇ δʼ οὔ ποτʼ ἔμικτο, χόλον δʼ ἀλέεινε γυναικός· 3.271. κάλλιπεν οἰωνοῖσιν ἕλωρ καὶ κύρμα γενέσθαι, 3.272. τὴν δʼ ἐθέλων ἐθέλουσαν ἀνήγαγεν ὅνδε δόμονδε. 5.5. τοῖσι δʼ Ἀθηναίη λέγε κήδεα πόλλʼ Ὀδυσῆος 5.28. ἦ ῥα καὶ Ἑρμείαν, υἱὸν φίλον, ἀντίον ηὔδα· 5.29. Ἑρμεία, σὺ γὰρ αὖτε τά τʼ ἄλλα περ ἄγγελός ἐσσι, 5.30. νύμφῃ ἐυπλοκάμῳ εἰπεῖν νημερτέα βουλήν, 5.31. νόστον Ὀδυσσῆος ταλασίφρονος, ὥς κε νέηται 5.32. οὔτε θεῶν πομπῇ οὔτε θνητῶν ἀνθρώπων· 5.33. ἀλλʼ ὅ γʼ ἐπὶ σχεδίης πολυδέσμου πήματα πάσχων 5.34. ἤματί κʼ εἰκοστῷ Σχερίην ἐρίβωλον ἵκοιτο, 5.35. Φαιήκων ἐς γαῖαν, οἳ ἀγχίθεοι γεγάασιν, 5.36. οἵ κέν μιν περὶ κῆρι θεὸν ὣς τιμήσουσιν, 5.37. πέμψουσιν δʼ ἐν νηὶ φίλην ἐς πατρίδα γαῖαν, 5.38. χαλκόν τε χρυσόν τε ἅλις ἐσθῆτά τε δόντες, 5.39. πόλλʼ, ὅσʼ ἂν οὐδέ ποτε Τροίης ἐξήρατʼ Ὀδυσσεύς, 5.40. εἴ περ ἀπήμων ἦλθε, λαχὼν ἀπὸ ληίδος αἶσαν. 5.41. ὣς γάρ οἱ μοῖρʼ ἐστὶ φίλους τʼ ἰδέειν καὶ ἱκέσθαι 5.42. οἶκον ἐς ὑψόροφον καὶ ἑὴν ἐς πατρίδα γαῖαν. 5.43. ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης. 5.44. αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα, 5.45. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 5.46. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο. 5.47. εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει, 5.48. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει. 5.49. τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης. 5.50. Πιερίην δʼ ἐπιβὰς ἐξ αἰθέρος ἔμπεσε πόντῳ· 5.51. σεύατʼ ἔπειτʼ ἐπὶ κῦμα λάρῳ ὄρνιθι ἐοικώς, 5.52. ὅς τε κατὰ δεινοὺς κόλπους ἁλὸς ἀτρυγέτοιο 5.53. ἰχθῦς ἀγρώσσων πυκινὰ πτερὰ δεύεται ἅλμῃ· 5.54. τῷ ἴκελος πολέεσσιν ὀχήσατο κύμασιν Ἑρμῆς. 5.55. ἀλλʼ ὅτε δὴ τὴν νῆσον ἀφίκετο τηλόθʼ ἐοῦσαν, 5.56. ἔνθʼ ἐκ πόντου βὰς ἰοειδέος ἤπειρόνδε 5.57. ἤιεν, ὄφρα μέγα σπέος ἵκετο, τῷ ἔνι νύμφη 5.58. ναῖεν ἐυπλόκαμος· τὴν δʼ ἔνδοθι τέτμεν ἐοῦσαν. 5.59. πῦρ μὲν ἐπʼ ἐσχαρόφιν μέγα καίετο, τηλόσε δʼ ὀδμὴ 5.60. κέδρου τʼ εὐκεάτοιο θύου τʼ ἀνὰ νῆσον ὀδώδει 5.61. δαιομένων· ἡ δʼ ἔνδον ἀοιδιάουσʼ ὀπὶ καλῇ 5.62. ἱστὸν ἐποιχομένη χρυσείῃ κερκίδʼ ὕφαινεν. 5.126. ᾧ θυμῷ εἴξασα, μίγη φιλότητι καὶ εὐνῇ 5.153. νόστον ὀδυρομένῳ, ἐπεὶ οὐκέτι ἥνδανε νύμφη. 5.154. ἀλλʼ ἦ τοι νύκτας μὲν ἰαύεσκεν καὶ ἀνάγκῃ 5.155. ἐν σπέσσι γλαφυροῖσι παρʼ οὐκ ἐθέλων ἐθελούσῃ· 5.227. τερπέσθην φιλότητι, παρʼ ἀλλήλοισι μένοντες. 5.470. εἰ δέ κεν ἐς κλιτὺν ἀναβὰς καὶ δάσκιον ὕλην 6.100. σφαίρῃ ταὶ δʼ ἄρʼ ἔπαιζον, ἀπὸ κρήδεμνα βαλοῦσαι· 6.101. τῇσι δὲ Ναυσικάα λευκώλενος ἤρχετο μολπῆς. 7.137. σπένδοντας δεπάεσσιν ἐυσκόπῳ ἀργεϊφόντῃ, 8.267. ἀμφʼ Ἄρεος φιλότητος εὐστεφάνου τʼ Ἀφροδίτης, 8.362. ἡ δʼ ἄρα Κύπρον ἵκανε φιλομμειδὴς Ἀφροδίτη, 8.363. ἐς Πάφον· ἔνθα δέ οἱ τέμενος βωμός τε θυήεις. 8.365. ἀμβρότῳ, οἷα θεοὺς ἐπενήνοθεν αἰὲν ἐόντας, 9.219. ταρσοὶ μὲν τυρῶν βρῖθον, στείνοντο δὲ σηκοὶ 10.213. τοὺς αὐτὴ κατέθελξεν, ἐπεὶ κακὰ φάρμακʼ ἔδωκεν. 10.236. φάρμακα λύγρʼ, ἵνα πάγχυ λαθοίατο πατρίδος αἴης. 10.287. τῆ, τόδε φάρμακον ἐσθλὸν ἔχων ἐς δώματα Κίρκης 10.334. εὐνῆς ἡμετέρης ἐπιβείομεν, ὄφρα μιγέντε 10.335. εὐνῇ καὶ φιλότητι πεποίθομεν ἀλλήλοισιν. 10.472. δαιμόνιʼ, ἤδη νῦν μιμνήσκεο πατρίδος αἴης, 10.490. ἀλλʼ ἄλλην χρὴ πρῶτον ὁδὸν τελέσαι καὶ ἱκέσθαι 10.491. εἰς Ἀίδαο δόμους καὶ ἐπαινῆς Περσεφονείης, 11.263. οἳ πρῶτοι Θήβης ἕδος ἔκτισαν ἑπταπύλοιο, 14.434. καὶ τὰ μὲν ἕπταχα πάντα διεμοιρᾶτο δαΐζων· 14.435. τὴν μὲν ἴαν νύμφῃσι καὶ Ἑρμῇ, Μαιάδος υἱεῖ, 14.436. θῆκεν ἐπευξάμενος, τὰς δʼ ἄλλας νεῖμεν ἑκάστῳ· 14.437. νώτοισιν δʼ Ὀδυσῆα διηνεκέεσσι γέραιρεν 14.446. ἦ ῥα καὶ ἄργματα θῦσε θεοῖς αἰειγενέτῃσι, 15.421. εὐνῇ καὶ φιλότητι, τά τε φρένας ἠπεροπεύει 17.205. ἄστεος ἐγγὺς ἔσαν καὶ ἐπὶ κρήνην ἀφίκοντο 17.206. τυκτὴν καλλίροον, ὅθεν ὑδρεύοντο πολῖται, 17.207. τὴν ποίησʼ Ἴθακος καὶ Νήριτος ἠδὲ Πολύκτωρ· 17.208. ἀμφὶ δʼ ἄρʼ αἰγείρων ὑδατοτρεφέων ἦν ἄλσος, 17.209. πάντοσε κυκλοτερές, κατὰ δὲ ψυχρὸν ῥέεν ὕδωρ 17.210. ὑψόθεν ἐκ πέτρης· βωμὸς δʼ ἐφύπερθε τέτυκτο 17.211. νυμφάων, ὅθι πάντες ἐπιρρέζεσκον ὁδῖται· 17.212. ἔνθα σφέας ἐκίχανʼ υἱὸς Δολίοιο Μελανθεὺς 17.213. αἶγας ἄγων, αἳ πᾶσι μετέπρεπον αἰπολίοισι, 17.214. δεῖπνον μνηστήρεσσι· δύω δʼ ἅμʼ ἕποντο νομῆες. 17.215. τοὺς δὲ ἰδὼν νείκεσσεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν, 17.216. ἔκπαγλον καὶ ἀεικές· ὄρινε δὲ κῆρ Ὀδυσῆος· 17.217. νῦν μὲν δὴ μάλα πάγχυ κακὸς κακὸν ἡγηλάζει, 17.218. ὡς αἰεὶ τὸν ὁμοῖον ἄγει θεὸς ὡς τὸν ὁμοῖν. 17.219. πῇ δὴ τόνδε μολοβρὸν ἄγεις, ἀμέγαρτε συβῶτα, 17.220. πτωχὸν ἀνιηρόν δαιτῶν ἀπολυμαντῆρα; 17.221. ὃς πολλῇς φλιῇσι παραστὰς θλίψεται ὤμους, 17.222. αἰτίζων ἀκόλους, οὐκ ἄορας οὐδὲ λέβητας· 17.223. τόν κʼ εἴ μοι δοίης σταθμῶν ῥυτῆρα γενέσθαι 17.224. σηκοκόρον τʼ ἔμεναι θαλλόν τʼ ἐρίφοισι φορῆναι, 17.225. καί κεν ὀρὸν πίνων μεγάλην ἐπιγουνίδα θεῖτο. 17.226. ἀλλʼ ἐπεὶ οὖν δὴ ἔργα κάκʼ ἔμμαθεν, οὐκ ἐθελήσει 17.227. ἔργον ἐποίχεσθαι, ἀλλὰ πτώσσων κατὰ δῆμον 17.228. βούλεται αἰτίζων βόσκειν ἣν γαστέρʼ ἄναλτον. 17.229. ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 17.230. αἴ κʼ ἔλθῃ πρὸς δώματʼ Ὀδυσσῆος θείοιο, 17.231. πολλά οἱ ἀμφὶ κάρη σφέλα ἀνδρῶν ἐκ παλαμάων 17.232. πλευραὶ ἀποτρίψουσι δόμον κάτα βαλλομένοιο. 19.203. ἴσκε ψεύδεα πολλὰ λέγων ἐτύμοισιν ὁμοῖα· 19.536. χῆνές μοι κατὰ οἶκον ἐείκοσι πυρὸν ἔδουσιν 22.415. οὐ κακὸν οὐδὲ μὲν ἐσθλόν, ὅτις σφέας εἰσαφίκοιτο· 22.457. αὐτὰρ ἐπειδὴ πᾶν μέγαρον διεκοσμήσαντο, 22.458. δμῳὰς δʼ ἐξαγαγόντες ἐϋσταθέος μεγάροιο, 22.459. μεσσηγύς τε θόλου καὶ ἀμύμονος ἕρκεος αὐλῆς, 22.460. εἴλεον ἐν στείνει, ὅθεν οὔ πως ἦεν ἀλύξαι. 22.461. τοῖσι δὲ Τηλέμαχος πεπνυμένος ἦρχʼ ἀγορεύειν· 22.462. μὴ μὲν δὴ καθαρῷ θανάτῳ ἀπὸ θυμὸν ἑλοίμην 22.463. τάων, αἳ δὴ ἐμῇ κεφαλῇ κατʼ ὀνείδεα χεῦαν 22.464. μητέρι θʼ ἡμετέρῃ παρά τε μνηστῆρσιν ἴαυον. 22.465. ὣς ἄρʼ ἔφη, καὶ πεῖσμα νεὸς κυανοπρῴροιο 22.466. κίονος ἐξάψας μεγάλης περίβαλλε θόλοιο, 22.467. ὑψόσʼ ἐπεντανύσας, μή τις ποσὶν οὖδας ἵκοιτο. 22.468. ὡς δʼ ὅτʼ ἂν ἢ κίχλαι τανυσίπτεροι ἠὲ πέλειαι 22.469. ἕρκει ἐνιπλήξωσι, τό θʼ ἑστήκῃ ἐνὶ θάμνῳ, 22.470. αὖλιν ἐσιέμεναι, στυγερὸς δʼ ὑπεδέξατο κοῖτος, 22.471. ὣς αἵ γʼ ἑξείης κεφαλὰς ἔχον, ἀμφὶ δὲ πάσαις 22.472. δειρῇσι βρόχοι ἦσαν, ὅπως οἴκτιστα θάνοιεν. 22.473. ἤσπαιρον δὲ πόδεσσι μίνυνθά περ οὔ τι μάλα δήν. 23.15. τίπτε με λωβεύεις πολυπενθέα θυμὸν ἔχουσαν 23.16. ταῦτα παρὲξ ἐρέουσα καὶ ἐξ ὕπνου μʼ ἀνεγείρεις 23.17. ἡδέος, ὅς μʼ ἐπέδησε φίλα βλέφαρʼ ἀμφικαλύψας; 23.147. ἀνδρῶν παιζόντων καλλιζώνων τε γυναικῶν. 23.219. ἀνδρὶ παρʼ ἀλλοδαπῷ ἐμίγη φιλότητι καὶ εὐνῇ, 24.1. Ἑρμῆς δὲ ψυχὰς Κυλλήνιος ἐξεκαλεῖτο 24.2. ἀνδρῶν μνηστήρων· ἔχε δὲ ῥάβδον μετὰ χερσὶν 24.3. καλὴν χρυσείην, τῇ τʼ ἀνδρῶν ὄμματα θέλγει 24.4. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει· | 1.15. detained in hollow caves, eager that he be her husband. But as the years went round, there came a year at last when the gods spun his destiny to return home to Ithaca, but he wasn't safe from trials there, even among his loved ones. All the gods felt pity for him 1.260. For he'd gone there in a swift ship searching for a man-killing drug, to have it to rub on bronze-tipped arrows. Ilus didn't give it to him, since he feared the gods who are forever, but my father gave it to him, for he loved him terribly. 5.5. Athena spoke to them, Odysseus' many troubles on her mind, for his being in the nymph's home troubled her: “Father Zeus, and other blessed gods who are forever, Let no sceptered king ever be earnestly gentle and kind, or know justice in his mind, 5.30. to the fair-haired nymph clearly speak our will, the return home of steadfast Odysseus, so he may go, without escort of gods or mortal men. Instead, he'll suffer miseries on a well-bound raft and reach fertile Scheria on the twentieth day, 5.35. the land of the Phaeacians, who are close to the gods, who will honor him exceedingly in their heart like a god, then will send him in a ship to his beloved fatherland, and give him bronze, and gold aplenty, and clothing, lots of it, and Odysseus could never have taken this much from Troy 5.40. even if he'd gone unharmed and obtained his share of spoils. For it's his lot to see his loved ones and reach his high-roofed house and fatherland.” So said he, and runner Argeiphontes did not disobey him. At once he tied fine sandals underneath his feet, 5.45. ambrosial, golden ones, that bore him, over water and boundless land, with the breezes of the wind. He raised his wand, with which he enchants the eyes of men, of those he wishes, and wakes up again the sleeping. Mighty Argeiphontes held it in his hands and flew. 5.50. Stepping on Pieria from the upper air he fell upon the sea, then sped over the waves like a bird, a cormorant, that as it catches fish, down through the deep gulfs of the barren sea, wets its thick feathers in the brine. Like this, Hermes rode the many waves. 5.55. But when he reached that island, which was far away, then he stepped out of the violet sea upon the land and went until he reached the great cave in which the fair-haired nymph lived. He found her inside. A great fire was burning on the hearth, and the scent 5.60. of split cedar and pine spread throughout the island as they burned. She was singing in a beautiful voice inside as she plied the loom and wove with a golden shuttle. A luxuriant wood grew around the cave, alder, and aspen, and fragrant cypress. 5.155. in her hollow caves, the unwilling beside the willing, then by day he sat on the rocks and spits, rending his heart with tears and groans and sorrows, shedding tears as he looked out upon the barren sea. The goddess divine stood close by and said to him: 5.470. If I climb the hillside to the thickly-shaded woods, and lie down to sleep in the thick bushes, in hope that cold and exhaustion let go of me and sweet sleep come upon me, I'm afraid I'll become the spoil and prey for wild beasts.” Upon consideration, this seemed better to him. 6.100. they threw off their veils and played with a ball, and white-armed Nausicaa led them in the sport. Just as arrow-shedding Artemis comes down from the mountains, from either Erymanthus or lofty Teugetus, and amuses herself with wild boars and swift deer, 8.365. olive oil, such as bedecks the gods who are forever, and put lovely raiment round her, a wonder to behold. This the far-famed singer sang, and Odysseusin his mind enjoyed listening, as did the others, the long-oared Phaeacians, ship-famed men. 10.335. in making love and love, we'll get to trust each other.' “So said she. Then I in answer said to her: 'Circe, how can you bid me be gentle with you, who made my comrades pigs in your palace, and with a wily mind, since you have me here, bid me 10.490. But, first you need to complete a different journey, and go to the house of Hades and dread Persephone, to consult the soul of Teiresias the Theban, the blind seer whose mind is intact. To him, even after dying, Persephone gave mind, 14.435. With a prayer, he set one piece aside for the nymphs and for Hermes, Maia's son, then served the rest to each man, He honored Odysseus with slices cut the whole length of the back of the white-toothed pig, and gladdened his lord's heart with glory. And, voicing winged words, adroit Odysseus said to him: 17.205. they were near the city and reached a fountain, a fair-flowing well-made one, from which the city folk drew water, that Ithacus and Neritus and Polyctor had made. About it was a grove of poplars, fed by water, in a circle all around, and cold water flowed 17.210. from a rock above it. An altar of the nymphs was built atop it, where all travelers made offerings. Dolios' son Melanthius met them there, driving goats, that were the best in all his herds, for the suitors' meal. Two herdsmen came with him. 17.215. He cursed them when he saw them, called out their names, said terrible and shameful words, and riled Odysseus' heart: “Now a quite completely vile one acts as leader for a vile one, as god always brings one like him, as he brings one like him. You miserable swineherd, where do you bring this greedy pig, 17.220. this annoying beggar, this one who takes the joy from feasts, who might stand beside and rub his shoulders on many doorposts, and beg for scraps but not for swords and cauldrons? If you'd give him to me, to become the keeper of my farmsteads, to be a cleaner of the pens, and carry young shoots to the kids, 17.225. he'd even build big thigh muscles, drinking whey. But, since he's no doubt learned evil deeds, he wouldn't want to go about his work, but he'd rather go cringing through the kingdom and beg to feed his insatiable belly. But I'll declare this to you, and it'll come to pass, too. 17.230. If he should come to divine Odysseus' home, his head and ribs will wear out many footstools from the palms of men as he's pelted through the house.” So said he, and, in folly, lashed out at his hip with his foot as he went by, but didn't drive him off the road, 22.415. not the good and not the bad, whoever came to them, so, by their very recklessness they've met their shameful doom. But come, recount to me the women in my palace, which ones dishonor me, and which are without guilt.” Dear nurse Eurycleia said back to him in turn: 22.460. and packed them in a narrow space from which there was no escape. Astute Telemachus was the first of them to speak: “I would not by a clean death take away the life of these, who heaped reproaches on my head and on our mother, and slept beside the suitors!” 22.465. So said he, and he fastened a dark-prowed ship's cable to a tall pillar and threw it around the dome, and pulled it tight, up high, lest any reach the ground with their feet. As when doves or long-winged thrushes fall into a snare that stands in a thicket 22.470. when they go to roost, and a loathesome bed welcomes them, so, in a row the women held their heads, and around all their necks were nooses, so they'd die most contemptibly. They gasped and struggled with their feet a little, not very long at all. They brought Melanthios up through the front door and courtyard, 23.15. Why do you mock one who has a heart full of sorrow, and say these things outlandishly, and wake me up from sleep, sweet sleep, that bound me and covered my dear eyelids? For I never slept in such a way as this, from the moment Odysseuswent to look on Evil Ilium, a name not to be spoken. 24.1. BOOK 24 Cyllenian Hermes called out the men's souls, the suitors' souls. He held in his hands a beautiful golden wand, with which he enchants the eyes of men, of those he wants to, and again wakes up the sleeping, too. |
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22. Hebrew Bible, Jeremiah, 2.2, 25.30, 31.16-31.17, 33.11, 40.1, 44.17-44.18, 48.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros •eros, garden imagery and •acropolis, athens, votive plaque of aphrodite with eros and himeros •votives, plaque of aphrodite with eros and himeros, acropolis, athens •eros, in the grooms qedushta Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76, 175, 297, 298, 299, 324, 359; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 350, 353; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 255| 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 31.16. כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃ 31.17. וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם־יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם׃ 33.11. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃ 40.1. הַדָּבָר אֲשֶׁר־הָיָה אֶל־יִרְמְיָהוּ מֵאֵת יְהוָה אַחַר שַׁלַּח אֹתוֹ נְבוּזַרְאֲדָן רַב־טַבָּחִים מִן־הָרָמָה בְּקַחְתּוֹ אֹתוֹ וְהוּא־אָסוּר בָּאזִקִּים בְּתוֹךְ כָּל־גָּלוּת יְרוּשָׁלִַם וִיהוּדָה הַמֻּגְלִים בָּבֶלָה׃ 40.1. וַאֲנִי הִנְנִי יֹשֵׁב בַּמִּצְפָּה לַעֲמֹד לִפְנֵי הַכַּשְׂדִּים אֲשֶׁר יָבֹאוּ אֵלֵינוּ וְאַתֶּם אִסְפוּ יַיִן וְקַיִץ וְשֶׁמֶן וְשִׂמוּ בִּכְלֵיכֶם וּשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר־תְּפַשְׂתֶּם׃ 44.17. כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃ 44.18. וּמִן־אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ־לָהּ נְסָכִים חָסַרְנוּ כֹל וּבַחֶרֶב וּבָרָעָב תָּמְנוּ׃ 48.28. עִזְבוּ עָרִים וְשִׁכְנוּ בַּסֶּלַע יֹשְׁבֵי מוֹאָב וִהְיוּ כְיוֹנָה תְּקַנֵּן בְּעֶבְרֵי פִי־פָחַת׃ | 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown. 25.30. Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth. 31.16. Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy. 31.17. And there is hope for thy future, saith the LORD; And thy children shall return to their own border. 33.11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD. 40.1. The word which came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive unto Babylon. 44.17. But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil. 44.18. But since we let off to offer to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. 48.28. O ye that dwell in Moab, Leave the cities, and dwell in the rock; And be like the dove that maketh her nest In the sides of the pit’s mouth. |
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23. Homeric Hymns, To Aphrodite, 15.15-15.16 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Brule, Women of Ancient Greece (2003) 11; Hubbard, A Companion to Greek and Roman Sexualities (2014) 219 | 14. The laughter-loving love goddess had no |
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| 24. Homeric Hymns, To Demeter, 278-279, 12785 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 153 |
25. Homeric Hymns, To Hermes, 173, 254-255, 4, 406-408, 475-482, 491-495, 503-510, 64-67, 172 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 147 | 172. A bane to men and gods.” Then craftily |
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| 26. Septuagint, Isaiah, 49.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •eros (cupid) •eros (cupid), as a name for god •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, Eros Unveiled: Plato and the God of Love (1996) 73 |
| 27. Archilochus, Fragments, 196aw2, 191 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Faraone, Ancient Greek Love Magic (1999) 44 |
28. Homer, Iliad, 1.50-1.53, 1.145, 1.199, 1.244, 1.518-1.519, 1.528-1.530, 2.15.12, 2.232, 2.512, 3.64-3.66, 3.122, 3.139, 3.156-3.157, 3.380, 3.383, 3.390-3.394, 3.396-3.397, 3.399, 3.424-3.425, 3.445, 5.53, 5.338, 5.370, 5.429, 5.451-5.452, 6.25, 6.160-6.161, 6.165, 6.297-6.310, 6.389, 6.456-6.458, 8.48, 9.133, 9.275, 9.802, 11.551, 12.280, 13.227, 14.161-14.360, 16.179-16.192, 16.787-16.796, 16.823-16.826, 17.660-17.661, 18.114-18.121, 18.382, 18.432-18.434, 18.568-18.572, 19.176, 19.282-19.300, 20.216, 21.444, 22.304-22.305, 22.460-22.461, 23.83-23.93, 23.243-23.244, 24.28-24.30, 24.76-24.77, 24.130-24.131, 24.339-24.345, 24.445, 24.676, 24.679-24.689, 24.758 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 408; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 577, 593; Dillon and Timotin, Platonic Theories of Prayer (2015) 123, 178; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 86; Faraone, Ancient Greek Love Magic (1999) 44; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 342; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 107; Hubbard, A Companion to Greek and Roman Sexualities (2014) 318, 319, 324; Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 201, 202, 203, 204; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 124, 126, 181; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 63, 98, 132, 155; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 38, 40, 43, 44, 45, 48, 50, 60, 64, 70, 73, 74, 80; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 176, 177, 183; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 254, 257, 261; Welch, Tarpeia: Workings of a Roman Myth (2015) 28, 292; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 637; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 250| 1.50. οὐρῆας μὲν πρῶτον ἐπῴχετο καὶ κύνας ἀργούς, 1.51. αὐτὰρ ἔπειτʼ αὐτοῖσι βέλος ἐχεπευκὲς ἐφιεὶς 1.52. βάλλʼ· αἰεὶ δὲ πυραὶ νεκύων καίοντο θαμειαί. 1.53. ἐννῆμαρ μὲν ἀνὰ στρατὸν ᾤχετο κῆλα θεοῖο, 1.145. ἢ Αἴας ἢ Ἰδομενεὺς ἢ δῖος Ὀδυσσεὺς 1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.244. χωόμενος ὅ τʼ ἄριστον Ἀχαιῶν οὐδὲν ἔτισας. 1.518. ἦ δὴ λοίγια ἔργʼ ὅ τέ μʼ ἐχθοδοπῆσαι ἐφήσεις 1.519. Ἥρῃ ὅτʼ ἄν μʼ ἐρέθῃσιν ὀνειδείοις ἐπέεσσιν· 1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529. ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530. κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον. 2.232. ἠὲ γυναῖκα νέην, ἵνα μίσγεαι ἐν φιλότητι, 2.512. τῶν ἦρχʼ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος 3.64. μή μοι δῶρʼ ἐρατὰ πρόφερε χρυσέης Ἀφροδίτης· 3.65. οὔ τοι ἀπόβλητʼ ἐστὶ θεῶν ἐρικυδέα δῶρα 3.66. ὅσσά κεν αὐτοὶ δῶσιν, ἑκὼν δʼ οὐκ ἄν τις ἕλοιτο· 3.122. εἰδομένη γαλόῳ Ἀντηνορίδαο δάμαρτι, 3.139. ὣς εἰποῦσα θεὰ γλυκὺν ἵμερον ἔμβαλε θυμῷ 3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.380. ἔγχεϊ χαλκείῳ· τὸν δʼ ἐξήρπαξʼ Ἀφροδίτη 3.383. αὐτὴ δʼ αὖ Ἑλένην καλέουσʼ ἴε· τὴν δὲ κίχανε 3.390. δεῦρʼ ἴθʼ· Ἀλέξανδρός σε καλεῖ οἶκον δὲ νέεσθαι. 3.391. κεῖνος ὅ γʼ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσι 3.392. κάλλεΐ τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης 3.393. ἀνδρὶ μαχεσσάμενον τόν γʼ ἐλθεῖν, ἀλλὰ χορὸν δὲ 3.394. ἔρχεσθʼ, ἠὲ χοροῖο νέον λήγοντα καθίζειν. 3.396. καί ῥʼ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρὴν 3.397. στήθεά θʼ ἱμερόεντα καὶ ὄμματα μαρμαίροντα, 3.399. δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.424. τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη 3.425. ἀντίʼ Ἀλεξάνδροιο θεὰ κατέθηκε φέρουσα· 3.445. νήσῳ δʼ ἐν Κραναῇ ἐμίγην φιλότητι καὶ εὐνῇ, 5.53. ἀλλʼ οὔ οἱ τότε γε χραῖσμʼ Ἄρτεμις ἰοχέαιρα, 5.338. ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.370. ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.429. ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.451. ἀμφὶ δʼ ἄρʼ εἰδώλῳ Τρῶες καὶ δῖοι Ἀχαιοὶ 5.452. δῄουν ἀλλήλων ἀμφὶ στήθεσσι βοείας 6.25. ποιμαίνων δʼ ἐπʼ ὄεσσι μίγη φιλότητι καὶ εὐνῇ, 6.160. τῷ δὲ γυνὴ Προίτου ἐπεμήνατο δῖʼ Ἄντεια 6.161. κρυπταδίῃ φιλότητι μιγήμεναι· ἀλλὰ τὸν οὔ τι 6.165. ὅς μʼ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ. 6.297. αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298. τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299. Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300. τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301. αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302. ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303. θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304. εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305. πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306. ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307. πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308. ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309. ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310. ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. 6.389. μαινομένῃ ἐϊκυῖα· φέρει δʼ ἅμα παῖδα τιθήνη. 6.456. καί κεν ἐν Ἄργει ἐοῦσα πρὸς ἄλλης ἱστὸν ὑφαίνοις, 6.457. καί κεν ὕδωρ φορέοις Μεσσηΐδος ἢ Ὑπερείης 6.458. πόλλʼ ἀεκαζομένη, κρατερὴ δʼ ἐπικείσετʼ ἀνάγκη· 8.48. Γάργαρον, ἔνθά τέ οἱ τέμενος βωμός τε θυήεις. 9.133. μή ποτε τῆς εὐνῆς ἐπιβήμεναι ἠδὲ μιγῆναι, 9.275. μή ποτε τῆς εὐνῆς ἐπιβήμεναι ἠδὲ μιγῆναι 11.551. πάννυχοι ἐγρήσσοντες· ὃ δὲ κρειῶν ἐρατίζων 12.280. νιφέμεν ἀνθρώποισι πιφαυσκόμενος τὰ ἃ κῆλα· 13.227. νωνύμνους ἀπολέσθαι ἀπʼ Ἄργεος ἐνθάδʼ Ἀχαιούς. 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· 14.243. Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 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, 14.255. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας 14.256. νόσφι φίλων πάντων. ὃ δʼ ἐπεγρόμενος χαλέπαινε 14.257. ῥιπτάζων κατὰ δῶμα θεούς, ἐμὲ δʼ ἔξοχα πάντων 14.258. ζήτει· καί κέ μʼ ἄϊστον ἀπʼ αἰθέρος ἔμβαλε πόντῳ, 14.259. εἰ μὴ Νὺξ δμήτειρα θεῶν ἐσάωσε καὶ ἀνδρῶν· 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, 14.302. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.303. οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.304. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.305. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.306. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 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. 14.329. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 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· 14.354. βῆ δὲ θέειν ἐπὶ νῆας Ἀχαιῶν νήδυμος Ὕπνος 14.355. ἀγγελίην ἐρέων γαιηόχῳ ἐννοσιγαίῳ· 14.356. ἀγχοῦ δʼ ἱστάμενος ἔπεα πτερόεντα προσηύδα· 14.357. πρόφρων νῦν Δαναοῖσι Ποσείδαον ἐπάμυνε, 14.358. καί σφιν κῦδος ὄπαζε μίνυνθά περ, ὄφρʼ ἔτι εὕδει 14.359. Ζεύς, ἐπεὶ αὐτῷ ἐγὼ μαλακὸν περὶ κῶμʼ ἐκάλυψα· 14.360. Ἥρη δʼ ἐν φιλότητι παρήπαφεν εὐνηθῆναι. 16.179. τῆς δʼ ἑτέρης Εὔδωρος ἀρήϊος ἡγεμόνευε 16.180. παρθένιος, τὸν ἔτικτε χορῷ καλὴ Πολυμήλη 16.181. Φύλαντος θυγάτηρ· τῆς δὲ κρατὺς ἀργεϊφόντης 16.182. ἠράσατʼ, ὀφθαλμοῖσιν ἰδὼν μετὰ μελπομένῃσιν 16.183. ἐν χορῷ Ἀρτέμιδος χρυσηλακάτου κελαδεινῆς. 16.184. αὐτίκα δʼ εἰς ὑπερῷʼ ἀναβὰς παρελέξατο λάθρῃ 16.185. Ἑρμείας ἀκάκητα, πόρεν δέ οἱ ἀγλαὸν υἱὸν 16.186. Εὔδωρον πέρι μὲν θείειν ταχὺν ἠδὲ μαχητήν. 16.187. αὐτὰρ ἐπεὶ δὴ τόν γε μογοστόκος Εἰλείθυια 16.188. ἐξάγαγε πρὸ φόως δὲ καὶ ἠελίου ἴδεν αὐγάς, 16.189. τὴν μὲν Ἐχεκλῆος κρατερὸν μένος Ἀκτορίδαο 16.190. ἠγάγετο πρὸς δώματʼ, ἐπεὶ πόρε μυρία ἕδνα, 16.191. τὸν δʼ ὃ γέρων Φύλας εὖ ἔτρεφεν ἠδʼ ἀτίταλλεν 16.192. ἀμφαγαπαζόμενος ὡς εἴ θʼ ἑὸν υἱὸν ἐόντα. 16.787. ἔνθʼ ἄρα τοι Πάτροκλε φάνη βιότοιο τελευτή· 16.788. ἤντετο γάρ τοι Φοῖβος ἐνὶ κρατερῇ ὑσμίνῃ 16.789. δεινός· ὃ μὲν τὸν ἰόντα κατὰ κλόνον οὐκ ἐνόησεν, 16.790. ἠέρι γὰρ πολλῇ κεκαλυμμένος ἀντεβόλησε· 16.791. στῆ δʼ ὄπιθεν, πλῆξεν δὲ μετάφρενον εὐρέε τʼ ὤμω 16.792. χειρὶ καταπρηνεῖ, στρεφεδίνηθεν δέ οἱ ὄσσε. 16.793. τοῦ δʼ ἀπὸ μὲν κρατὸς κυνέην βάλε Φοῖβος Ἀπόλλων· 16.794. ἣ δὲ κυλινδομένη καναχὴν ἔχε ποσσὶν ὑφʼ ἵππων 16.795. αὐλῶπις τρυφάλεια, μιάνθησαν δὲ ἔθειραι 16.796. αἵματι καὶ κονίῃσι· πάρος γε μὲν οὐ θέμις ἦεν 16.823. ὡς δʼ ὅτε σῦν ἀκάμαντα λέων ἐβιήσατο χάρμῃ, 16.824. ὥ τʼ ὄρεος κορυφῇσι μέγα φρονέοντε μάχεσθον 16.825. πίδακος ἀμφʼ ὀλίγης· ἐθέλουσι δὲ πιέμεν ἄμφω· 16.826. πολλὰ δέ τʼ ἀσθμαίνοντα λέων ἐδάμασσε βίηφιν· 17.660. πάννυχοι ἐγρήσσοντες· ὃ δὲ κρειῶν ἐρατίζων 17.661. ἰθύει, ἀλλʼ οὔ τι πρήσσει· θαμέες γὰρ ἄκοντες 18.114. νῦν δʼ εἶμʼ ὄφρα φίλης κεφαλῆς ὀλετῆρα κιχείω 18.115. Ἕκτορα· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ 18.116. Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. 18.117. οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118. ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119. ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης. 18.120. ὣς καὶ ἐγών, εἰ δή μοι ὁμοίη μοῖρα τέτυκται, 18.121. κείσομʼ ἐπεί κε θάνω· νῦν δὲ κλέος ἐσθλὸν ἀροίμην, 18.382. τὴν δὲ ἴδε προμολοῦσα Χάρις λιπαροκρήδεμνος 18.432. ἐκ μέν μʼ ἀλλάων ἁλιάων ἀνδρὶ δάμασσεν 18.433. Αἰακίδῃ Πηλῆϊ, καὶ ἔτλην ἀνέρος εὐνὴν 18.434. πολλὰ μάλʼ οὐκ ἐθέλουσα. ὃ μὲν δὴ γήραϊ λυγρῷ 18.568. πλεκτοῖς ἐν ταλάροισι φέρον μελιηδέα καρπόν. 18.569. τοῖσιν δʼ ἐν μέσσοισι πάϊς φόρμιγγι λιγείῃ 18.570. ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε 18.571. λεπταλέῃ φωνῇ· τοὶ δὲ ῥήσσοντες ἁμαρτῇ 18.572. μολπῇ τʼ ἰυγμῷ τε ποσὶ σκαίροντες ἕποντο. 19.176. μή ποτε τῆς εὐνῆς ἐπιβήμεναι ἠδὲ μιγῆναι· 19.282. Βρισηῒς δʼ ἄρʼ ἔπειτʼ ἰκέλη χρυσέῃ Ἀφροδίτῃ 19.283. ὡς ἴδε Πάτροκλον δεδαϊγμένον ὀξέϊ χαλκῷ, 19.284. ἀμφʼ αὐτῷ χυμένη λίγʼ ἐκώκυε, χερσὶ δʼ ἄμυσσε 19.285. στήθεά τʼ ἠδʼ ἁπαλὴν δειρὴν ἰδὲ καλὰ πρόσωπα. 19.286. εἶπε δʼ ἄρα κλαίουσα γυνὴ ἐϊκυῖα θεῇσι· 19.287. Πάτροκλέ μοι δειλῇ πλεῖστον κεχαρισμένε θυμῷ 19.288. ζωὸν μέν σε ἔλειπον ἐγὼ κλισίηθεν ἰοῦσα, 19.289. νῦν δέ σε τεθνηῶτα κιχάνομαι ὄρχαμε λαῶν 19.290. ἂψ ἀνιοῦσʼ· ὥς μοι δέχεται κακὸν ἐκ κακοῦ αἰεί. 19.291. ἄνδρα μὲν ᾧ ἔδοσάν με πατὴρ καὶ πότνια μήτηρ 19.292. εἶδον πρὸ πτόλιος δεδαϊγμένον ὀξέϊ χαλκῷ, 19.293. τρεῖς τε κασιγνήτους, τούς μοι μία γείνατο μήτηρ, 19.294. κηδείους, οἳ πάντες ὀλέθριον ἦμαρ ἐπέσπον. 19.295. οὐδὲ μὲν οὐδέ μʼ ἔασκες, ὅτʼ ἄνδρʼ ἐμὸν ὠκὺς Ἀχιλλεὺς 19.296. ἔκτεινεν, πέρσεν δὲ πόλιν θείοιο Μύνητος, 19.297. κλαίειν, ἀλλά μʼ ἔφασκες Ἀχιλλῆος θείοιο 19.298. κουριδίην ἄλοχον θήσειν, ἄξειν τʼ ἐνὶ νηυσὶν 19.299. ἐς Φθίην, δαίσειν δὲ γάμον μετὰ Μυρμιδόνεσσι. 19.300. τώ σʼ ἄμοτον κλαίω τεθνηότα μείλιχον αἰεί. 20.216. κτίσσε δὲ Δαρδανίην, ἐπεὶ οὔ πω Ἴλιος ἱρὴ 21.444. πὰρ Διὸς ἐλθόντες θητεύσαμεν εἰς ἐνιαυτὸν 22.304. μὴ μὰν ἀσπουδί γε καὶ ἀκλειῶς ἀπολοίμην, 22.305. ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι. 22.460. ὣς φαμένη μεγάροιο διέσσυτο μαινάδι ἴση 23.83. μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84. ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85. εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86. ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87. ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88. νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89. ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90. ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91. ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92. χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93. τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.243. καὶ τὰ μὲν ἐν χρυσέῃ φιάλῃ καὶ δίπλακι δημῷ 23.244. θείομεν, εἰς ὅ κεν αὐτὸς ἐγὼν Ἄϊδι κεύθωμαι. 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. 24.76. δώρων ἐκ Πριάμοιο λάχῃ ἀπό θʼ Ἕκτορα λύσῃ. 24.77. ὣς ἔφατʼ, ὦρτο δὲ Ἶρις ἀελλόπος ἀγγελέουσα, 24.130. οὔτʼ εὐνῆς; ἀγαθὸν δὲ γυναικί περ ἐν φιλότητι 24.131. μίσγεσθʼ· οὐ γάρ μοι δηρὸν βέῃ, ἀλλά τοι ἤδη 24.339. ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης. 24.340. αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα 24.341. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 24.342. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο· 24.343. εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει 24.344. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει· 24.345. τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης. 24.445. τοῖσι δʼ ἐφʼ ὕπνον ἔχευε διάκτορος ἀργεϊφόντης 24.679. ἀλλʼ οὐχ Ἑρμείαν ἐριούνιον ὕπνος ἔμαρπτεν 24.680. ὁρμαίνοντʼ ἀνὰ θυμὸν ὅπως Πρίαμον βασιλῆα 24.681. νηῶν ἐκπέμψειε λαθὼν ἱεροὺς πυλαωρούς. 24.682. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 24.683. ὦ γέρον οὔ νύ τι σοί γε μέλει κακόν, οἷον ἔθʼ εὕδεις 24.684. ἀνδράσιν ἐν δηΐοισιν, ἐπεί σʼ εἴασεν Ἀχιλλεύς. 24.685. καὶ νῦν μὲν φίλον υἱὸν ἐλύσαο, πολλὰ δʼ ἔδωκας· 24.686. σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα 24.687. παῖδες τοὶ μετόπισθε λελειμμένοι, αἴ κʼ Ἀγαμέμνων 24.688. γνώῃ σʼ Ἀτρεΐδης, γνώωσι δὲ πάντες Ἀχαιοί. 24.689. ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων, κήρυκα δʼ ἀνίστη. 24.758. κεῖσαι, τῷ ἴκελος ὅν τʼ ἀργυρότοξος Ἀπόλλων | 1.50. but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, 1.51. but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, 1.52. but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, 1.53. but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, 1.145. or you, son of Peleus, of all men most extreme, so that on our behalf you may propitiate the god who strikes from afar by offering sacrifice. Glaring from beneath his brows spoke to him swift-footed Achilles:Ah me, clothed in shamelessness, thinking of profit, how shall any man of the Achaeans obey your words with a ready heart 1.199. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.244. one and all, and on that day you will not be able to help them at all, for all your grief, when many shall fall dying before man-slaying Hector. But you will gnaw the heart within you, in anger that you did no honour to the best of the Achaeans. So spoke the son of Peleus, and down to the earth he dashed 1.518. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.519. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. / 2.232. which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.512. /went young men of the Boeotians an hundred and twenty. 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. 3.65. Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares, 3.66. Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares, 3.122. and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. 3.139. and they lean upon their shields, and beside them their long spears are fixed. But Alexander and Menelaus, dear to Ares, will do battle with their long spears for thee; and whoso shall conquer, his dear wife shalt thou be called. So spake the goddess, and put into her heart sweet longing 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, 3.157. 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, 3.380. /with spear of bronze. 3.383. /with spear of bronze. 3.390. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.391. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.392. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.393. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394. Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.396. So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.397. So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 3.399. So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 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, 3.425. and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord. 3.445. and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast, 5.53. did Atreus' son Menelaus slay with his sharp spear, even him the mighty hunter; for Artemis herself had taught him to smite all wild things that the mountain forest nurtureth. Yet in no wise did the archer Artemis avail him now, neither all that skill in archery wherein of old he excelled; 5.338. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.370. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 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, 5.451. in the likeness of Aeneas' self and in armour like to his; and over the wraith the Trojans and goodly Achaeans smote the bull's-hide bucklers about one another's breasts, the round shields and fluttering targets. Then unto furious Ares spake Phoebus Apollo: 5.452. in the likeness of Aeneas' self and in armour like to his; and over the wraith the Trojans and goodly Achaeans smote the bull's-hide bucklers about one another's breasts, the round shields and fluttering targets. Then unto furious Ares spake Phoebus Apollo: 6.25. he while shepherding his flocks lay with the nymph in love, and she conceived and bare twin sons. of these did the son of Mecisteus loose the might and the glorious limbs and strip the armour from their shoulders.And Polypoetes staunch in fight slew Astyalus, 6.160. Now the wife of Proetus, fair Anteia, lusted madly for Bellerophon, to lie with him in secret love, but could in no wise prevail upon wise-hearted Bellerophon, for that his heart was upright. So she made a tale of lies, and spake to king Proetus:Either die thyself, Proetus, or slay Bellerophon, 6.161. Now the wife of Proetus, fair Anteia, lusted madly for Bellerophon, to lie with him in secret love, but could in no wise prevail upon wise-hearted Bellerophon, for that his heart was upright. So she made a tale of lies, and spake to king Proetus:Either die thyself, Proetus, or slay Bellerophon, 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, 6.297. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 6.389. fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child. 6.456. hall lead thee away weeping and rob thee of thy day of freedom. Then haply in Argos shalt thou ply the loom at another s bidding, or bear water from Messeis or Hypereia, sorely against thy will, and strong necessity shall be laid upon thee. And some man shall say as he beholdeth thee weeping: 6.457. hall lead thee away weeping and rob thee of thy day of freedom. Then haply in Argos shalt thou ply the loom at another s bidding, or bear water from Messeis or Hypereia, sorely against thy will, and strong necessity shall be laid upon thee. And some man shall say as he beholdeth thee weeping: 6.458. hall lead thee away weeping and rob thee of thy day of freedom. Then haply in Argos shalt thou ply the loom at another s bidding, or bear water from Messeis or Hypereia, sorely against thy will, and strong necessity shall be laid upon thee. And some man shall say as he beholdeth thee weeping: 8.48. and touched the horses with the lash to start them; and nothing loath the pair sped onward midway between earth and starry heaven. To Ida he fared, the many-fountained, mother of wild beasts, even to Gargarus, where is his demesne and his fragrant altar. There did the father of men and gods stay his horses, 9.133. and that in beauty surpass all women folk. These will I give him, and amid them shall be she that then I took away, the daughter of Briseus; and I will furthermore swear a great oath that never went I up into her bed neither had dalliance with her as is the appointed way of mankind, even of men and women. 9.275. that never went he up into her bed, neither had dalliance with her, as is the appointed way, O king, of men and women. All these things shall be ready to thy hand forthwith; and if hereafter it so be the gods grant us to lay waste the great city of Priam, do thou then enter in, 11.551. that suffer him not to seize the fattest of the herd, watching the whole night through, but he in his lust for flesh goeth straight on, yet accomplisheth naught thereby, for thick the darts fly to meet him, hurled by bold hands, and blazing brands withal, before which he quaileth, how eager soever he be, 12.280. bestirreth him to snow, shewing forth to men these arrows of his, and he lulleth the winds and sheddeth the flakes continually, until he hath covered the peaks of the lofty mountains and the high headlands, and the grassy plains, and the rich tillage of men; aye, and over the harbours and shores of the grey sea is the snow strewn, 13.227. nor doth any through dread withdraw him from evil war, but even thus, I ween, must it be the good pleasure of the son of Cronos, supreme in might, that the Achaeans should perish here far from Argos, and have no name. But, Thoas, seeing that aforetime thou wast ever staunch in fight, and dost also urge on another, wheresoever thou seest one shrinking from fight, 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 14.162. 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 14.163. 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 14.164. 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. 14.166. 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. 14.167. 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. 14.168. 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. 14.169. 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. 14.171. 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. 14.172. 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. 14.173. 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. 14.174. 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; 14.176. 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; 14.177. 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; 14.178. 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; 14.179. 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 14.181. 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 14.182. 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 14.183. 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 14.184. 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: 14.186. 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: 14.187. 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: 14.188. 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: 14.189. 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? 14.191. 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? 14.192. 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? 14.193. 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. 14.196. 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. 14.197. 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. 14.198. 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. 14.199. 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. 14.201. 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. 14.202. 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. 14.203. 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, 14.206. 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, 14.207. 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, 14.208. 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, 14.211. 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, 14.212. 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, 14.213. 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, 14.214. 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, 14.216. 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, 14.217. 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, 14.218. 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, 14.219. 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, 14.221. 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, 14.222. 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, 14.223. 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, 14.224. 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, 14.226. 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, 14.227. 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, 14.228. 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, 14.229. 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, 14.231. 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, 14.232. 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, 14.233. 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, 14.234. 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, 14.236. 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, 14.237. 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, 14.238. 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, 14.239. 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. 14.241. 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. 14.242. 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. 14.243. 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, 14.246. 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, 14.247. 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, 14.248. 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, 14.249. 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. 14.251. 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. 14.252. 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. 14.253. 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. 14.254. 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? 14.261. 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? 14.262. 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? 14.263. 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? 14.264. 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. 14.266. 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. 14.267. 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. 14.268. 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, 14.271. 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, 14.272. 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, 14.273. 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, 14.274. 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. 14.276. 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. 14.277. 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. 14.278. 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. 14.279. 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, 14.281. 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, 14.282. 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, 14.283. 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, 14.284. 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, 14.286. 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, 14.287. 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, 14.288. 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, 14.289. 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, 14.291. 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, 14.292. 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, 14.293. 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, 14.294. 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. 14.296. 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. 14.297. 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. 14.298. 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. 14.299. 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, 14.301. 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, 14.302. 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, 14.303. 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, 14.306. 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, 14.307. 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, 14.308. 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. 14.311. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.312. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.313. 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, 14.316. 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, 14.317. 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, 14.318. 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, 14.319. 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, 14.321. 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, 14.322. 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, 14.323. 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, 14.324. 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: 14.326. 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: 14.327. 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: 14.328. 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: 14.329. 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? 14.331. 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? 14.332. 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? 14.333. 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. 14.336. 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. 14.337. 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. 14.338. 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, 14.341. 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, 14.342. 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, 14.343. 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, 14.344. 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. 14.346. 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. 14.347. 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. 14.348. 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. 14.349. 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. 14.351. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.352. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.353. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.354. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. Thus in quiet slept the Father on topmost Gargarus, by sleep and love overmastered, and clasped in his arms his wife. But sweet Sleep set out to run to the ships of the Argives 14.355. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.356. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.357. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.358. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.359. to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.360. and Hera hath beguiled him to couch with her in love. So spake he and departed to the glorious tribes of men, but Poseidon he set on yet more to bear aid to the Danaans. Forthwith then he leapt forth amid the foremost, and cried aloud:Argives, are we again in good sooth to yield victory to Hector, 16.179. Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain, 16.180. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.181. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.182. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.183. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.184. the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.185. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.186. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.187. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.188. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.189. even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.190. lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons 16.191. lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons 16.192. lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons 16.787. crying a terrible cry, and thrice he slew nine men. But when for the fourth time he rushed on, like a god, then for thee, Patroclus, did the end of life appear; for Phoebus met thee in the fierce conflict, an awful god. And Patroclus marked him not as he passed through the turmuoil, 16.788. crying a terrible cry, and thrice he slew nine men. But when for the fourth time he rushed on, like a god, then for thee, Patroclus, did the end of life appear; for Phoebus met thee in the fierce conflict, an awful god. And Patroclus marked him not as he passed through the turmuoil, 16.789. crying a terrible cry, and thrice he slew nine men. But when for the fourth time he rushed on, like a god, then for thee, Patroclus, did the end of life appear; for Phoebus met thee in the fierce conflict, an awful god. And Patroclus marked him not as he passed through the turmuoil, 16.790. for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.791. for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.792. for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.793. for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.794. for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.795. beneath the feet of the horses—the crested helm; and the plumes were befouled with blood and dust. Not until that hour had the gods suffered that helm with plume of horse-hair to be befouled with dust, but ever did it guard the head and comely brow of a godlike man, even of Achilles; but then Zeus vouchsafed it to Hector, 16.796. beneath the feet of the horses—the crested helm; and the plumes were befouled with blood and dust. Not until that hour had the gods suffered that helm with plume of horse-hair to be befouled with dust, but ever did it guard the head and comely brow of a godlike man, even of Achilles; but then Zeus vouchsafed it to Hector, 16.823. came nigh him through the ranks, and smote him with a thrust of his spear in the nethermost belly, and drave the bronze clean through; and he fell with a thud, and sorely grieved the host of the Achaeans. And as a lion overmastereth in fight an untiring boar, when the twain fight with high hearts on the peaks of a mountain 16.824. came nigh him through the ranks, and smote him with a thrust of his spear in the nethermost belly, and drave the bronze clean through; and he fell with a thud, and sorely grieved the host of the Achaeans. And as a lion overmastereth in fight an untiring boar, when the twain fight with high hearts on the peaks of a mountain 16.825. for a scant spring, wherefrom both are minded to drink: hard panteth the boar, yet the lion overcometh him by his might; even so from the valiant son of Menoetius, after he had slain many, did Hector, Priam's son, take life away, smiting him from close at hand with his spear. And vaunting over him he spake winged words: 16.826. for a scant spring, wherefrom both are minded to drink: hard panteth the boar, yet the lion overcometh him by his might; even so from the valiant son of Menoetius, after he had slain many, did Hector, Priam's son, take life away, smiting him from close at hand with his spear. And vaunting over him he spake winged words: 17.660. watching the whole night through; but he in his lust for flesh goeth straight on, yet accomplisheth naught thereby, for thick the darts fly to meet him, hurled by bold hands, and blazing brands withal, before which he quaileth, how eager soever he be, and at dawn he departeth with sure heart; 17.661. watching the whole night through; but he in his lust for flesh goeth straight on, yet accomplisheth naught thereby, for thick the darts fly to meet him, hurled by bold hands, and blazing brands withal, before which he quaileth, how eager soever he be, and at dawn he departeth with sure heart; 18.114. waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved, 18.115. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.116. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.117. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.118. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.119. even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.120. So also shall I, if a like fate hath been fashioned for me, lie low when I am dead. But now let me win glorious renown, and set many a one among the deep-bosomed Trojan or Dardanian dames to wipe with both hands the tears from her tender cheeks, and ceaseless moaning; 18.121. So also shall I, if a like fate hath been fashioned for me, lie low when I am dead. But now let me win glorious renown, and set many a one among the deep-bosomed Trojan or Dardanian dames to wipe with both hands the tears from her tender cheeks, and ceaseless moaning; 18.382. And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: 18.432. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.433. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.434. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.568. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.569. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.570. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.571. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.572. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 19.176. and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich, 19.282. And they bestowed them in the huts, and set the women there, and the horses proud squires drave off to the herd.But Briseis, that was like unto golden Aphrodite, when she had sight of Patroclus mangled with the sharp bronze, flung herself about him and shrieked aloud, 19.283. And they bestowed them in the huts, and set the women there, and the horses proud squires drave off to the herd.But Briseis, that was like unto golden Aphrodite, when she had sight of Patroclus mangled with the sharp bronze, flung herself about him and shrieked aloud, 19.284. And they bestowed them in the huts, and set the women there, and the horses proud squires drave off to the herd.But Briseis, that was like unto golden Aphrodite, when she had sight of Patroclus mangled with the sharp bronze, flung herself about him and shrieked aloud, 19.285. and with her hands she tore her breast and tender neck and beautiful face. And amid her wailing spake the woman like unto the goddesses:Patroclus, dearest to my hapless heart, alive I left thee when I went from the hut, and now I find thee dead, thou leader of hosts, 19.286. and with her hands she tore her breast and tender neck and beautiful face. And amid her wailing spake the woman like unto the goddesses:Patroclus, dearest to my hapless heart, alive I left thee when I went from the hut, and now I find thee dead, thou leader of hosts, 19.287. and with her hands she tore her breast and tender neck and beautiful face. And amid her wailing spake the woman like unto the goddesses:Patroclus, dearest to my hapless heart, alive I left thee when I went from the hut, and now I find thee dead, thou leader of hosts, 19.288. and with her hands she tore her breast and tender neck and beautiful face. And amid her wailing spake the woman like unto the goddesses:Patroclus, dearest to my hapless heart, alive I left thee when I went from the hut, and now I find thee dead, thou leader of hosts, 19.289. and with her hands she tore her breast and tender neck and beautiful face. And amid her wailing spake the woman like unto the goddesses:Patroclus, dearest to my hapless heart, alive I left thee when I went from the hut, and now I find thee dead, thou leader of hosts, 19.290. as I return thereto: thus for me doth evil ever follow hard on evil. My husband, unto whom my father and queenly mother gave me, I beheld mangled with the sharp bronze before our city, and my three brethren whom mine own mother bare, brethren beloved, all these met their day of doom. 19.291. as I return thereto: thus for me doth evil ever follow hard on evil. My husband, unto whom my father and queenly mother gave me, I beheld mangled with the sharp bronze before our city, and my three brethren whom mine own mother bare, brethren beloved, all these met their day of doom. 19.292. as I return thereto: thus for me doth evil ever follow hard on evil. My husband, unto whom my father and queenly mother gave me, I beheld mangled with the sharp bronze before our city, and my three brethren whom mine own mother bare, brethren beloved, all these met their day of doom. 19.293. as I return thereto: thus for me doth evil ever follow hard on evil. My husband, unto whom my father and queenly mother gave me, I beheld mangled with the sharp bronze before our city, and my three brethren whom mine own mother bare, brethren beloved, all these met their day of doom. 19.294. as I return thereto: thus for me doth evil ever follow hard on evil. My husband, unto whom my father and queenly mother gave me, I beheld mangled with the sharp bronze before our city, and my three brethren whom mine own mother bare, brethren beloved, all these met their day of doom. 19.295. But thou, when swift Achilles slew my husband, and laid waste the city of godlike Mynes, wouldst not even suffer me to weep, but saidest that thou wouldst make me the wedded wife of Achilles, and that he would bear me in his ships to Phthia, and make me a marriage-feast among the Myrmidons. 19.296. But thou, when swift Achilles slew my husband, and laid waste the city of godlike Mynes, wouldst not even suffer me to weep, but saidest that thou wouldst make me the wedded wife of Achilles, and that he would bear me in his ships to Phthia, and make me a marriage-feast among the Myrmidons. 19.297. But thou, when swift Achilles slew my husband, and laid waste the city of godlike Mynes, wouldst not even suffer me to weep, but saidest that thou wouldst make me the wedded wife of Achilles, and that he would bear me in his ships to Phthia, and make me a marriage-feast among the Myrmidons. 19.298. But thou, when swift Achilles slew my husband, and laid waste the city of godlike Mynes, wouldst not even suffer me to weep, but saidest that thou wouldst make me the wedded wife of Achilles, and that he would bear me in his ships to Phthia, and make me a marriage-feast among the Myrmidons. 19.299. But thou, when swift Achilles slew my husband, and laid waste the city of godlike Mynes, wouldst not even suffer me to weep, but saidest that thou wouldst make me the wedded wife of Achilles, and that he would bear me in his ships to Phthia, and make me a marriage-feast among the Myrmidons. 19.300. Wherefore I wail for thee in thy death and know no ceasing, for thou wast ever kind. So spake she wailing, and thereto the women added their laments; Patroclus indeed they mourned, but therewithal each one her own sorrows. But around Achilles gathered the elders of the Achaeans, beseeching him that he would eat; but he refused them, moaning the while: 20.216. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 21.444. it were not meet for me, seeing I am the elder-born and know the more. Fool, how witless is the heart thou hast! Neither rememberest thou all the woes that we twain alone of all the gods endured at Ilios, what time we came 22.304. Now of a surety is evil death nigh at hand, and no more afar from me, neither is there way of escape. So I ween from of old was the good pleasure of Zeus, and of the son of Zeus, the god that smiteth afar, even of them that aforetime were wont to succour me with ready hearts; but now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, 22.305. but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare; 22.460. So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses 23.83. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.85. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.86. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.87. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.88. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.89. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.90. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.91. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.93. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.243. and easy they are to discern, for he lay in the midst of the pyre, while the others burned apart on the edges thereof, horses and men mingled together. Then let us place the bones in a golden urn wrapped in a double layer of fat until such time as I myself be hidden in Hades. 23.244. and easy they are to discern, for he lay in the midst of the pyre, while the others burned apart on the edges thereof, horses and men mingled together. Then let us place the bones in a golden urn wrapped in a double layer of fat until such time as I myself be hidden in Hades. 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, 24.29. 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? 24.76. that I may speak to her a word of wisdom, to the end that Achilles may accept gifts from Priam, and give Hector back. So spake he, and storm-footed Iris hasted to bear his message, and midway between Samos and rugged Imbros she leapt into the dark sea, and the waters sounded loud above her. 24.77. that I may speak to her a word of wisdom, to the end that Achilles may accept gifts from Priam, and give Hector back. So spake he, and storm-footed Iris hasted to bear his message, and midway between Samos and rugged Imbros she leapt into the dark sea, and the waters sounded loud above her. 24.130. neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, 24.131. neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, 24.339. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. So spake he, and the messenger, Argeiphontes, failed not to hearken. 24.340. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.341. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.342. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.343. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.344. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.345. With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus, 24.445. upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king, 24.679. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. Now all the other gods and men, lords of chariots, slumbered the whole night through, overcome of soft sleep; but not upon the helper Hermes might sleep lay hold, 24.680. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.681. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.682. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.683. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.684. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.685. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.686. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.687. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.688. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.689. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.758. oft would he drag thee about the barrow of his comrade, Patroclus, whom thou didst slay; howbeit even so might he not raise him up. all dewy-fresh thou liest in my halls as wert thou g newly slain, like as one whom Apollo of the silver bow assaileth with his gentle shafts and slayeth. |
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29. Hebrew Bible, Isaiah, 5.1, 11.9, 23.8, 26.1, 27.1, 29.1, 30.29, 38.14, 45.7, 53.3-53.5, 54.16, 55.10, 60.3, 62.4-62.5, 63.9, 63.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 106, 115, 121, 174, 207, 264, 277, 291, 315, 317, 322; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 171, 350, 353, 354; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 92, 98| 5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 23.8. מִי יָעַץ זֹאת עַל־צֹר הַמַּעֲטִירָה אֲשֶׁר סֹחֲרֶיה שָׂרִים כִּנְעָנֶיהָ נִכְבַּדֵּי־אָרֶץ׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 29.1. הוֹי אֲרִיאֵל אֲרִיאֵל קִרְיַת חָנָה דָוִד סְפוּ שָׁנָה עַל־שָׁנָה חַגִּים יִנְקֹפוּ׃ 29.1. כִּי־נָסַךְ עֲלֵיכֶם יְהוָה רוּחַ תַּרְדֵּמָה וַיְעַצֵּם אֶת־עֵינֵיכֶם אֶת־הַנְּבִיאִים וְאֶת־רָאשֵׁיכֶם הַחֹזִים כִּסָּה׃ 30.29. הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃ 38.14. כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה־לִּי עָרְבֵנִי׃ 45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 53.4. אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.5. וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃ 54.16. הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 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׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃ | 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea. 23.8. Who hath devised this against Tyre, the crowning city, Whose merchants are princes, Whose traffickers are the honourable of the earth? 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea. 29.1. Ah, Ariel, Ariel, the city where David encamped! Add ye year to year, Let the feasts come round! 30.29. Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel. 38.14. Like a swallow or a crane, so do I chatter, I do moan as a dove; mine eyes fail with looking upward. O LORD, I am oppressed, be Thou my surety. . 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things. 53.4. Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted. 53.5. But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed. 54.16. Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy. 55.10. For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater; 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising. 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. 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee. 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. . 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name? |
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30. Hebrew Bible, Lamentations, 2.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359| 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ | 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. |
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| 31. Archilochus, Fragments, 196aw2, 191 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Faraone, Ancient Greek Love Magic (1999) 44 |
32. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98| 4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ | 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name. |
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| 33. Hebrew Bible, 2 Samuel, 22.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros, in the grooms qedushta Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354 |
| 34. Solon, Fragments, 24.5-24.6 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 52 |
| 35. Aesop, Fables, 32 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •eros (god) Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 145 |
| 36. Alcaeus, Fragments, 42 (voigt), 49, 327 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8 |
| 37. Sappho, Fragments, fr. 1 (Hymn to Aphrodite), fr. 48, 31, 94.19, 94.18, 22.9, 22.10, 22.11, 31.5, 22.13, 31.6, 22.12, 25, 44, 14, 2, 100, 96, 94, 84, 82a, 122, 126, 128, 140, 81 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Faraone, Ancient Greek Love Magic (1999) 83, 141 |
| 38. Acusilaus, Fragments, 5 =fowler 6a, b (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8, 16 |
| 39. Alcaeus, Fragments, 42 (voigt), 49 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 213 |
| 40. Sappho, Fragments, 22.9, 22.10, 22.11, 22.12, 22.13, 31.5, 31.6, 94.18, 94.19, 100, 122, 126, 128, 14, 140, 2, 25, 44, 81, 82a, 84, 94, 96, 31 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 104; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 386; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 244 |
| 41. Alcman, Poems, 108 (davies), 64 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66 |
| 42. Parmenides, Fragments, 13 d.-k., 13, b12.1-3, b12.3, b13, 61, b1.6, 1, 8.31, 10.5, 10.6, 10.7, 8.30, 1.14, 12, 12.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 |
43. Hebrew Bible, Ezekiel, 16.8, 16.49-16.50, 29.3, 36.20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros •eros (sexual desire), womens •leviathan, eros of •shekhinah, eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 155, 175, 274, 277, 317; Hubbard, A Companion to Greek and Roman Sexualities (2014) 536| 16.8. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃ 16.49. הִנֵּה־זֶה הָיָה עֲוֺן סְדֹם אֲחוֹתֵךְ גָּאוֹן שִׂבְעַת־לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ וְיַד־עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ | 16.8. Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine. 16.49. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy. 16.50. And they were haughty, and committed abomination before Me; therefore I removed them when I saw it. 29.3. peak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself. 36.20. And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land. |
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| 44. Anacreon, Fragments, 358, 360, 378, 402, 413 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 104 |
45. Aeschylus, Prometheus Bound, 649 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine being, cupid, eros Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107 649. | 649. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: |
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| 46. Aeschylus, Fragments, 387, 125m (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 116 |
| 47. Aeschylus, Fragments, 387 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 233 |
| 48. Aeschylus, Suppliant Women, 1003-1005, 842, 836 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53 |
| 49. Anacreon, Fragments, 358 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Capra and Floridi, Intervisuality: New Approaches to Greek Literature (2023) 105, 106 |
50. Aeschylus, Eumenides, 299-358, 360-396, 512, 658-661, 724, 359 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 133| 359. ροῦμεν ὑφʼ αἵματος νέου. Χορός | |
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| 51. Theognis, Elegies, 1255, 1299-1305, 1312, 1327, 1335-1336, 1345-1346, 1367-1368, 1256 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 340 |
52. Aeschylus, Libation-Bearers, 1003, 286, 461, 612-622, 892-899, 901-930, 900 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 70| 900. ποῦ δὴ τὰ λοιπὰ Λοξίου μαντεύματα | 900. What then will become in the future of Loxias’ oracles declared at Orestes |
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53. Xenophanes, Fragments, b14, a28.2-3, a12, b35, b1.21-24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 184 | b14. But mortals deem that the gods are begotten as they are, and have clothes like theirs, and voice and form. |
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| 54. Simonides, Fragments, 575 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8 |
| 55. Pindar, Pythian Odes, 2.9, 4.213-4.219, 5.89, 8.89-8.93, 9.124-9.125 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 104; Faraone, Ancient Greek Love Magic (1999) 7; Hubbard, A Companion to Greek and Roman Sexualities (2014) 360; Osborne, Eros Unveiled: Plato and the God of Love (1996) 71; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98, 132; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 245 |
| 56. Pindar, Olympian Odes, 14.24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 245 |
57. Xenophanes, Fragments, b14, a28.2-3, a12, b35, b1.21-24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 184 | b14. But mortals deem that the gods are begotten as they are, and have clothes like theirs, and voice and form. |
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58. Pindar, Nemean Odes, 7.1-7.2, 8.1, 10.15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros •divine being, cupid, eros Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 126; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 155; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107 | 7.1. Nemean 7: For Sogenes of Aegina Boys' Pentathlon ?467 B.C. Eleithuia, seated beside the deep-thinking Fates, hear me, creator of offspring, child of Hera great in strength. Without you we see neither the light nor the dark night before it is our lot to go to your sister, Hebe, with her lovely limbs. [5] Yet we do not all draw our first breath for equal ends. Under the yoke of destiny, different men are held by different restraints. But it is by your favor that, even so, Sogenes the son of Thearion, distinguished by his excellence, is celebrated in song as glorious among pentathletes. For he lives in a city that loves music, the city of the Aeacidae with their clashing spears; [10] and they very much want to foster a spirit familiar with contests. If someone is successful in his deeds, he casts a cause for sweet thoughts into the streams of the Muses. For those great acts of prowess dwell in deep darkness, if they lack songs, and we know of only one way to hold a mirror up to fine deeds: [15] if, by the grace of Mnemosyne with her splendid headdress, one finds a recompense for toils in glorious song. Skillful men know the wind that will come on the day after tomorrow, and they do not suffer loss through the love of gain. The rich man and the poor man alike travel together to the boundary of death. And I expect that the story of Odysseus came to exceed his experiences, through the sweet songs of Homer, since there is a certain solemnity in his lies and winged artfulness, and poetic skill deceives, seducing us with stories, and the heart of the mass of men is blind. For if |
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59. Aeschylus, Agamemnon, 342, 744, 341 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 113| 341. ἔρως δὲ μή τις πρότερον ἐμπίπτῃ στρατῷ | 341. But see no prior lust befall the army |
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| 60. Heraclitus of Ephesus, Fragments, fr.5.3-5 dk, fr.12.1-2 dk, b57, b119, b121, b40 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81 |
| 61. Ibycus, Fragments, 283.3-283.6 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •eros Found in books: Faraone, Ancient Greek Love Magic (1999) 44 |
| 62. Alcaeus Comicus, Fragments, 42 (voigt), 49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 213 |
63. Aristophanes, Clouds, 102-103, 1074-1082, 362, 746-754, 756-757, 996-997, 755 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 22; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 109, 111| 755. οὐκ ἂν ἀποδοίην τοὺς τόκους. ὁτιὴ τί δή; | |
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| 64. Plato, Laches, 188d2-8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (personified) Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 112 |
65. Plato, Charmides, 154b, 154c, 154d, 154e, 155c, 155d, 155e, 156d-157c, 175e-176b, 173c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 111| 173c. πᾶσαν καὶ τὰ χρήματα πάντα τεχνικῶς ἡμῖν εἰργασμένα εἶναι καὶ ἄλλα πολλὰ διὰ τὸ ἀληθινοῖς δημιουργοῖς χρῆσθαι; εἰ δὲ βούλοιό γε, καὶ τὴν μαντικὴν εἶναι συγχωρήσωμεν ἐπιστήμην τοῦ μέλλοντος ἔσεσθαι, καὶ τὴν σωφροσύνην, αὐτῆς ἐπιστατοῦσαν, τοὺς μὲν ἀλαζόνας ἀποτρέπειν, τοὺς δὲ ὡς ἀληθῶς μάντεις καθιστάναι ἡμῖν προφήτας τῶν μελλόντων. κατεσκευασμένον δὴ οὕτω τὸ ἀνθρώπινον γένος | 173c. our shoes, nay, everything about us, and various things besides, because we should be employing genuine craftsmen? And if you liked, we might concede that prophecy, as the knowledge of what is to be, and temperance directing her, will deter the charlatans, and establish the true prophets as our prognosticators. Thus equipped, the human race would indeed act and live |
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| 66. Aristophanes, Peace, 1351 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 92 |
| 67. Plato, Cratylus, 397d, 404c, 419B-20C, 397b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 47 |
68. Aristophanes, Frogs, 1419, 1501, 83-85, 1425 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 12 1425. ποθεῖ μέν, ἐχθαίρει δέ, βούλεται δ' ἔχειν. 1425. > | |
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| 69. Aristophanes, The Women Celebrating The Thesmophoria, 1.1-1.10, 4.20-4.120 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 116 |
70. Plato, Gorgias, 453a, 466b, 466c, 471a, 485d, 502b, 502c, 502d, 519a3, 527a, 513a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 109| 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 | 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 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 |
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71. Plato, Euthyphro, 12e, 13b, 13c, 13d, 14b3, 202e6-7, 202e8, 203a2, 210a1, 6a, 6b, 3b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115| 3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι, | 3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy |
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72. Plato, Euthydemus, 272e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115| 272e. κατὰ θεὸν γάρ τινα ἔτυχον καθήμενος ἐνταῦθα, οὗπερ σύ με εἶδες, ἐν τῷ ἀποδυτηρίῳ μόνος, καὶ ἤδη ἐν νῷ εἶχον ἀναστῆναι· ἀνισταμένου δέ μου ἐγένετο τὸ εἰωθὸς σημεῖον τὸ δαιμόνιον. ΣΩ. πάλιν οὖν ἐκαθεζόμην, καὶ ὀλίγῳ | 272e. to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. So I sat down again, 272e. to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. Soc. So I sat down again, |
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| 73. Plato, Definitions, 412e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31 |
| 74. Sophocles, Oenomaus, 15.123-15.132 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros (sexual desire), of gods Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 219 |
| 75. Plato, Alcibiades I, 1.132e-133a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 203 |
| 76. Plato, Alcibiades Ii, 143b, 149c, 1.132e-133a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244 |
| 77. Plato, Apology of Socrates, 20e, 25d, 30a, 30e, 31c7-d2, 31d, 33c, 40a, 40b, 40b7-8, 41d, 24b8-c1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 115, 119 |
| 78. Plato, Greater Hippias, 288b, 288c, 288d, 285e-6a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 86 |
79. Aristophanes, The Rich Man, 668-671, 701-703, 706-708 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 92| 708. δείσας, ἐκεῖνος δ' ἐν κύκλῳ τὰ νοσήματα | |
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| 80. Hebrew Bible, Ecclesiastes, 4.4 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros Found in books: Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 103 |
| 81. Andriscus, Fragments, 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 292 |
82. Euripides, Trojan Women, 1055-1059, 11, 114, 1240, 1248-1250, 1281, 1291-1292, 1302, 1313-1314, 1318, 1323, 140, 142, 198, 201-204, 240, 264, 29, 295, 33-35, 448, 474-480, 577-597, 60, 603, 614-615, 660-661, 665-670, 673-676, 678, 697-699, 70, 700, 75-76, 766, 77-79, 8, 80-81, 85-86, 864-865, 884-888, 9, 914-915, 919-922, 924, 935, 940, 975-998 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 47| 998. εἶἑν: βίᾳ γὰρ παῖδα φῄς ς' ἄγειν ἐμόν: | 998. Enough of this! My son carried you off by force, so you say; what Spartan saw this? what cry for help |
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83. Euripides, Suppliant Women, 1000-1011, 1013-1071, 113, 222, 224, 232, 306-310, 328-331, 343-345, 411, 789, 802-804, 808, 918, 954, 980-999, 1012 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 67, 135| 1012. ὁρῶ δὴ τελευτάν, | 1012. Life’s goal I now behold from my station here; may fortune aid me in my headlong leap from this rock |
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| 84. Euripides, Stheneboea, 663 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 238 |
| 85. Euripides, Fragments of Phaethon, 195-230, 232-239, 231 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 65 |
86. Euripides, Orestes, 1368 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros, self, dispossession of •eros, self-immolation of evadne in suppliant women and Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 70| 1368. οὗ πευσόμεσθα τἀν δόμοις ὅπως ἔχει. | 1368. But the bolts of the palace-doors rattle; be silent; for one of the Phrygians is coming out, from whom we will inquire of the state of matters within. Phrygian |
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87. Euripides, Medea, 199, 200, 225, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 359, 360, 361, 362, 407, 408, 431, 432, 477, 485, 527, 528, 53o, 568, 569, 570, 571, 572, 573, 574, 575, 628, 409 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 140| 409. κακῶν δὲ πάντων τέκτονες σοφώταται. | 409. to the race of Sisyphus Sisyphus was the founder of the royal house of Corinth. by reason of this wedding of Jason, sprung, as thou art, from a noble sire, and of the Sun-god’s race. Thou hast cunning; and, more than this, we women, though by nature little apt for virtuous deeds, are most expert to fashion any mischief. Choru |
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| 88. Euripides, Iphigenia Among The Taurians, 987 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros, confession of phaedra in hippolytus on •eros, isolation/otherness and •eros, self, dispossession of •eros, self-immolation of evadne in suppliant women and •eros, sophia and •sophia, wisdom eros and Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 67 |
89. Euripides, Iphigenia At Aulis, 548, 808 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 233 | 808. there are some, for instance, who, bing still unwed, have left their houses desolate and are idling here upon the beach, while others are married but without children; Reading καὶ παῖδας with Musgrave for ἄπαιδες . so strange the longing for this expedition that has fallen on their hearts by the will of the gods. τῆσδε στρατείας οὐκ ἄνευ θεῶν τινός . Hennig rejects 11. 805-9. |
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90. Euripides, Ion, 859-882, 884-922, 883 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 196| 883. κέρασιν ἐν ἀψύχοις ἀχεῖ | 883. ungrateful traitors to their loves! |
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91. Euripides, Hippolytus, 1003, 102, 106, 1277-1280, 16, 161-162, 17, 176-179, 18, 180-189, 19, 190-194, 20, 208-231, 240-241, 247-249, 26-29, 293, 30-31, 319, 32, 325, 33, 330, 335, 34-35, 359, 36, 360-365, 37, 373-379, 38, 380-389, 39, 390-399, 40, 400-419, 42, 420-430, 438-454, 456, 462-463, 490-491, 503-506, 509-516, 525-542, 545-553, 616-668, 687-717, 724-729, 73, 730-731, 74-87, 455 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 38| 455. ἡ καλλιφεγγὴς Κέφαλον ἐς θεοὺς ̔́Εως | 455. how the bright-eyed goddess of the Dawn once stole Cephalus to dwell in heaven for the love she bore him; yet these in heaven abide nor shun the gods’ approach, content, I trow, to yield to their misfortune. |
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92. Euripides, Hercules Furens, 1314-1317, 1319, 411, 422, 1318 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 38 | 1318. nor any god either, if what poets sing is true. Have they not intermarried in ways that law forbids? Have they not thrown fathers into ignominious chains to gain the sovereign power? Still they inhabit Olympus and brave the issue of their crimes. |
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93. Euripides, Helen, 548 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •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 (love), classical model of •eros (love), compared with agape Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 71| 548. μεῖνον: τί φεύγεις; ὡς δέμας δείξασα σὸν | 548. You there! the one trying with fearful effort to reach the base of the tomb and the pillars of burnt sacrifice, stay where you are. Why do you flee? I am amazed and speechless at the sight of your body. Helen |
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94. Euripides, Hecuba, 1077, 194, 824-830, 560 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lightfoot, Wonder and the Marvellous from Homer to the Hellenistic World (2021) 19| 560. μαστούς τ' ἔδειξε στέρνα θ' ὡς ἀγάλματος | 560. and showed her breasts and bosom beauteous, as a statue's, and bending her knee on the ground, spoke words the most piteous ever heard, "Lo! strike, if this bosom thou desirest, O youth; or wouldest thou rather under the neck, here is this throat prepared." But he at once resolved and unresolved through pity of the virgin, cuts with the sword the passage of her breath; and fountains of blood burst forth. But she, e'en in death, showed much care to fall decently, and to veil from the eyes of men what ought to be concealed. But after that she breathed forth her spirit under the fatal blow, not one of the Greeks exercised the same offices; but some scattered leaves from their hands on the dead; some heap the funeral pile, bringing whole trunks of pines: but he that would not bring, heard rebukes of this sort from him that was thus employed: "Standest thou idle, thou man of most mean spirit? Hast in thy hand no robe, no ornament for the maiden? Hast thou naught to give to her so exceeding brave in heart and most noble in soul?" These things I tell thee of the death of thy daughter, but I behold thee at once the most happy, at once the most unhappy of all women in thine offspring. CHOR. Dreadful calamities have risen fierce against the house of Priam; such the hard fate of the Gods. 560. displaying a breast and bosom fair as a statue’s; then sinking on her knee, one word she spoke more piteous than all the rest, Young prince, if it is my breast you are eager to strike, see, here it is, strike home! or if at my neck your sword |
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| 95. Euripides, Fragments, 177.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 147 |
| 96. Euripides, Epigrams, 1077, 824-830, 194 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 67 |
97. Euripides, Electra, 1035, 1206-1232, 1032 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 64| 1032. ἀλλ' ἦλθ' ἔχων μοι μαινάδ' ἔνθεον κόρην | 1032. Well, although I was wronged, I would not have been angry at this, nor would I have killed my husband. But he came back to me with a girl, raving and possessed, and put her in his bed, and had two brides at once in the same house. |
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| 98. Euripides, Cyclops, 360, 364, 370, 430, 793/795 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 6 |
99. Empedocles, Fragments, b17, fr.1.186 dk, fr.38.3-4 dk, b17.24, b22.1, b23, b57-62, b84, b17.19, b6.1, b122-123, b115.2, b30.3, b127, b100, b71/d61, 116 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 16 | b17. I shall tell thee a twofold tale. At one time it grew to be one only out of many; at another, it divided up to be many instead of one. There is a double becoming of perishable things and a double passing away. The coming together of all things brings one generation into being and destroys it; 5the other grows up and is scattered as things become divided. And these things never cease continually changing places, at one time all uniting in one through Love, at another each borne in different directions by the repulsion of Strife. Thus, as far as it is their nature to grow into one out of many, 10and to become many once more when the one is parted asunder, so far they come into being and their life abides not. But, inasmuch as they never cease changing their places continually, so far they are ever immovable as they go round the circle of existence.· · · · · · · ·But come, hearken to my words, for it is learning that increaseth wisdom. 15As I said before, when I declared the heads of my discourse, I shall tell thee a twofold tale. At one time it grew together to be one only out of many, at another it parted asunder so as to be many instead of one;—Fire and Water and Earth and the mighty height of Air; dread Strife, too, apart from these, of equal weight to each, 20and Love in their midst, equal in length and breadth. Her do thou contemplate with thy mind, nor sit with dazed eyes. It is she that is known as being implanted in the frame of mortals. It is she that makes them have thoughts of love and work the works of peace. They call her by the names of Joy and Aphrodite. 25Her has no mortal yet marked moving round among them,[9] but do thou attend to the undeceitful ordering of my discourse.For all these are equal and alike in age, yet each has a different prerogative and its own peculiar nature, but they gain the upper hand in turn when the time comes round. 30And nothing comes into being besides these, nor do they pass away; for, if they had been passing away continually, they would not be now, and what could increase this All and whence could it come? How, too, could it perish, since no place is empty of these things? There are these alone; 35but, running through one another, they become now this, now that,[10] and like things evermore. |
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| 100. Epicharmus, Fragments, b1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 184 |
| 101. Lysias, Fragments, 279 carey (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146, 150 |
| 102. Lysias, Fragments, 279 carey (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146, 150 |
| 103. Lysias, Orations, 3.6-3.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 210 |
104. Aristophanes, Lysistrata, 192, 372, 191 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 145| 191. τίς ἂν οὖν γένοιτ' ἂν ὅρκος; εἰ λευκόν ποθεν | |
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| 105. Democritus, Fragments, B234, fr.53.6 dk, fr.87.1-2 dk, fr.30.1-5 dk (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 47 |
| 106. Hippocrates, The Sacred Disease, 1.10-1.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (personified) Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 111 |
| 107. Gorgias, Helena, 14, 16, 17, 18, 19, 6xxx7, 8, 15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 46, 47 |
108. Hebrew Bible, 2 Chronicles, 3.7, 24.22 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros •eros, erotic themes, erotization Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 176; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 71| 3.7. וַיְחַף אֶת־הַבַּיִת הַקֹּרוֹת הַסִּפִּים וְקִירוֹתָיו וְדַלְתוֹתָיו זָהָב וּפִתַּח כְּרוּבִים עַל־הַקִּירוֹת׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ | 3.7. He overlaid also the house, the beams, the thresholds, and the walls thereof, and the doors thereof, with gold; and graved cherubim on the walls. 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ |
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109. Euripides, Alcestis, 121-128, 130, 180, 323, 365-367, 837-839, 926-928, 980-983, 129 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 9 | 129. Recognize thy position, weigh the present evil into the which thou art come. Thou art a Trojan captive; thy rival is thy mistress, a true-born daughter of Sparta. Leave then |
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110. Euripides, Andromache, 146, 220-221, 223, 485, 772, 914, 920-953, 222 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 64| 222. ὦ φίλταθ' ̔́Εκτορ, ἀλλ' ἐγὼ τὴν σὴν χάριν | |
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| 111. Euripides, Archelaus (Fragmenta Papyracea), 12, 22-26, 28-31, 34-36, 38-39, 4, 51-52, 95-97, 20 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 118 |
112. Euripides, Bacchae, 1144-1147, 188-190, 217-220, 222-236, 300-301, 310-319, 32, 320-327, 33-35, 354-355, 36, 441-442, 449-450, 469-487, 625, 668, 73-77, 775-779, 78, 780-789, 79, 790-799, 80, 800-809, 81, 810-819, 82, 820-862, 1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 114| 1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα | 1. DIONYSUS: Lo! I am come to this land of Thebes, Dionysus' the son of Zeus, of whom on a day Semele, the daughter of Cadmus, was delivered by a flash of lightning. I have put off the god and taken human shape, and so present myself at Dirce's springs and the waters of Ismenus. Yonder I see my mother's monument where the bolt slew her nigh her house, and there are the ruins of her home smouldering with the heavenly flame that blazeth still-Hera's deathless outrage on my mother. To Cadmus all praise I offer, because he keeps this spot hallowed, his daughter's precinct, which my own hands have shaded round about with the vine's clustering foliage. Lydia's glebes, where gold abounds, and Phrygia have I left behind; o'er Persia's sun-baked plains, by Bactria's walled towns and Media's wintry clime have I advanced through Arabia, land of promise; and Asia's length and breadth, outstretched along the brackish sea, with many a fair walled town, peopled with mingled race of Hellenes and barbarians; and this is the first city in Hellas I have reached. There too have I ordained dances and established my rites, that I might manifest my godhead to men; 1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, |
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113. Herodotus, Histories, 1.31.4-1.31.5, 1.105, 1.119, 1.135-1.136, 1.149, 1.173, 1.199, 2.50, 2.53, 3.35.3, 3.42.4, 3.49, 3.53.3, 3.129, 3.157.3, 4.79, 4.84.3, 4.176, 5.32, 6.56, 6.83, 7.13.3, 7.37.3, 8.101.1, 8.111.2, 9.7.2, 9.49.1, 9.109.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros (god and personification) •acropolis, athens, votive plaque of aphrodite with eros and himeros •eros •votives, plaque of aphrodite with eros and himeros, acropolis, athens •eros (sexual desire), of barbarians •acropolis, athens, charites and eros, cults of •votives, charites and eros, votive relief of, from acropolis, athens •divine being, cupid, eros •agathos daimon (deity), pair with eros •eros (deity/daimon), in macrobius •eros (deity/daimon), pair with necessity/ananke •lot of eros, pair with lot of necessity •lot of necessity, pair with lot of eros •caduceus, eros and Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 380; Hubbard, A Companion to Greek and Roman Sexualities (2014) 403, 405, 406; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 1, 47, 66, 207, 278; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 255, 257, 261, 272; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 359| 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. 1.119. Ἅρπαγος μὲν ὡς ἤκουσε ταῦτα, προσκυνήσας καὶ μεγάλα ποιησάμενος ὅτι τε ἡ ἁμαρτὰς οἱ ἐς δέον ἐγεγόνεε καὶ ὅτι ἐπὶ τύχῃσι χρηστῇσι ἐπὶ δεῖπνον ἐκέκλητο, ἤιε ἐς τὰ οἰκία. ἐσελθὼν δὲ τὴν ταχίστην, ἦν γὰρ οἱ παῖς εἷς μοῦνος ἔτεα τρία καὶ δέκα κου μάλιστα γεγονώς, τοῦτον ἐκπέμπεν ἰέναι τε κελεύων ἐς Ἀστυάγεος καὶ ποιέειν ὅ τι ἂν ἐκεῖνος κελεύῃ, αὐτὸς δὲ περιχαρὴς ἐὼν φράζει τῇ γυναικὶ τὰ συγκυρήσαντα. Ἀστυάγης δέ, ὥς οἱ ἀπίκετο ὁ Ἁρπάγου παῖς, σφάξας αὐτὸν καὶ κατὰ μέλεα διελὼν τὰ μὲν ὤπτησε τὰ δὲ ἥψησε τῶν κρεῶν, εὔτυκα δὲ ποιησάμενος εἶχε ἕτοιμα. ἐπείτε δὲ τῆς ὥρης γινομένης τοῦ δείπνου παρῆσαν οἵ τε ἄλλοι δαιτυμόνες καὶ ὁ Ἅρπαγος, τοῖσι μὲν ἄλλοισι καὶ αὐτῷ Ἀστυάγεϊ παρετιθέατο τράπεζαι ἐπίπλεαι μηλέων κρεῶν, Ἁρπάγῳ δὲ τοῦ παιδὸς τοῦ ἑωυτοῦ, πλὴν κεφαλῆς τε καὶ ἄκρων χειρῶν τε καὶ ποδῶν, τἄλλα πάντα· ταῦτα δὲ χωρὶς ἔκειτο ἐπὶ κανέῳ κατακεκαλυμμένα, ὡς δὲ τῷ Ἁρπάγῳ ἐδόκεε ἅλις ἔχειν τῆς βορῆς, Ἀστυάγης εἴρετό μιν εἰ ἡσθείη τι τῇ θοίνῃ. φαμένου δὲ Ἁρπάγου καὶ κάρτα ἡσθῆναι, παρέφερον τοῖσι προσέκειτο τὴν κεφαλὴν τοῦ παιδὸς κατακεκαλυμμένην καὶ τὰς χεῖρας καὶ τοὺς πόδας, Ἅρπαγον δὲ ἐκέλευον προσστάντες ἀποκαλύπτειν τε καὶ λαβεῖν τὸ βούλεται αὐτῶν. πειθόμενος δὲ ὁ Ἅρπαγος καὶ ἀποκαλύπτων ὁρᾷ τοῦ παιδὸς τὰ λείμματα, ἰδὼν δὲ οὔτε ἐξεπλάγη ἐντός τε ἑωυτοῦ γίνεται. εἴρετο δὲ αὐτὸν ὁ Ἀστυάγης εἰ γινώσκοι ὅτευ θηρίου κρέα βεβρώκοι. ὁ δὲ καὶ γινώσκειν ἔφη καὶ ἀρεστὸν εἶναι πᾶν τὸ ἂν βασιλεὺς ἔρδῃ. τούτοισι δὲ ἀμειψάμενος καὶ ἀναλαβὼν τὰ λοιπὰ τῶν κρεῶν ἤιε ἐς τὰ οἰκία, ἐνθεῦτεν δὲ ἔμελλε, ὡς ἐγὼ δοκέω, ἁλίσας θάψειν τὰ πάντα. 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. 1.136. ἀνδραγαθίη δὲ αὕτη ἀποδέδεκται, μετὰ τὸ μάχεσθαι εἶναι ἀγαθόν, ὃς ἂν πολλοὺς ἀποδέξῃ παῖδας· τῷ δὲ τοὺς πλείστους ἀποδεικνύντι δῶρα ἐκπέμπει βασιλεὺς ἀνὰ πᾶν ἔτος. τὸ πολλὸν δʼ ἡγέαται ἰσχυρὸν εἶναι. παιδεύουσι δὲ τοὺς παῖδας ἀπὸ πενταέτεος ἀρξάμενοι μέχρι εἰκοσαέτεος τρία μοῦνα, ἰππεύειν καὶ τοξεύειν καὶ ἀληθίζεσθαι. πρὶν δὲ ἢ πενταέτης γένηται, οὐκ ἀπικνέεται ἐς ὄψιν τῷ πατρί, ἀλλὰ παρὰ τῇσι γυναιξὶ δίαιταν ἔχει. τοῦδε δὲ εἵνεκα τοῦτο οὕτω ποιέεται, ἵνα ἢν ἀποθάνῃ τρεφόμενος, μηδεμίαν ἄσην τῷ πατρὶ προσβάλῃ. 1.149. αὗται μὲν αἱ Ἰάδες πόλιες εἰσί, αἵδε δὲ αἱ Αἰολίδες, Κύμη ἡ Φρικωνὶς καλεομένη, Λήρισαι, Νέον τεῖχος, Τῆμνος, Κίλλα, Νότιον, Αἰγιρόεσσα, Πιτάνη, Αἰγαῖαι, Μύρινα, Γρύνεια. αὗται ἕνδεκα Αἰολέων πόλιες αἱ ἀρχαῖαι· μία γὰρ σφέων παρελύθη Σμύρνη ὑπὸ Ἰώνων· ἦσαν γὰρ καὶ αὗται δυώδεκα αἱ ἐν τῆ ἠπείρῳ. οὗτοι δὲ οἱ Αἰολέες χώρην μὲν ἔτυχον κτίσαντες ἀμείνω Ἰώνων, ὡρέων δὲ ἥκουσαν οὐκ ὁμοίως. 1.173. καὶ οὗτοι μὲν τρόποισι τοιούτοισι χρέωνται, οἱ δὲ Λύκιοι ἐκ Κρήτης τὠρχαῖον γεγόνασι ʽτὴν γὰρ Κρήτην εἶχον τὸ παλαιὸν πᾶσαν βάρβαροἰ· διενειχθέντων δὲ ἐν Κρήτῃ περὶ τῆς βασιληίης τῶν Εὐρώπης παίδων Σαρπηδόνος τε καὶ Μίνω, ὡς ἐπεκράτησε τῇ στάσι Μίνως, ἐξήλασε αὐτόν τε Σαρπηδόνα καὶ τοὺς στασιώτας αὐτοῦ, οἳ δὲ ἀπωσθέντες ἀπίκοντο τῆς Ἀσίης ἐς γῆν τὴν Μιλυάδα· τὴν γὰρ νῦν Λύκιοι νέμονται, αὕτη τὸ παλαιὸν ἦν Μιλυάς, οἱ δὲ Μιλύαι τότε Σόλυμοι ἐκαλέοντο. ἕως μὲν δὴ αὐτῶν Σαρπηδὼν ἦρχε, οἳ δὲ ἐκαλέοντο τό πέρ τε ἠνείκαντο οὔνομα καὶ νυν ἔτι καλέονται ὑπὸ τῶν περιοίκων οἱ Λύκιοι Τερμίλαι· ὡς δὲ ἐξ Ἀθηνέων Λύκος ὁ Πανδίονος, ἐξελασθεὶς καὶ οὗτος ὑπὸ τοῦ ἀδελφεοῦ Αἰγέος, ἀπίκετο ἐς τοὺς Τερμίλας παρὰ Σαρπηδόνα, οὕτω δὴ κατὰ τοῦ Λύκου τὴν ἐπωνυμίην Λύκιοι ἀνὰ χρόνον ἐκλήθησαν. νόμοισι δὲ τὰ μὲν Κρητικοῖσι τὰ δὲ Καρικοῖσι χρέωνται. ἓν δὲ τόδε ἴδιον νενομίκασι καὶ οὐδαμοῖσι ἄλλοισι συμφέρονται ἀνθρώπων· καλέουσι ἀπὸ τῶν μητέρων ἑωυτοὺς καὶ οὐκὶ ἀπὸ τῶν πατέρων· εἰρομένου δὲ ἑτέρου τὸν πλησίον τίς εἴη, καταλέξει ἑωυτὸν μητρόθεν καὶ τῆς μητρὸς ἀνανεμέεται τὰς μητέρας. καὶ ἢν μέν γε γυνὴ ἀστὴ δούλῳ συνοικήσῃ, γενναῖα τὰ τέκνα νενόμισται· ἢν δὲ ἀνὴρ ἀστὸς καὶ ὁ πρῶτος αὐτῶν γυναῖκα ξείνην ἢ παλλακὴν ἔχῃ, ἄτιμα τὰ τέκνα γίνεται. 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. 2.50. σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 3.49. εἰ μέν νυν Περιάνδρου τελευτήσαντος τοῖσι Κορινθίοισι φίλα ἦν πρὸς τοὺς Κερκυραίους, οἳ δὲ οὐκ ἂν συνελάβοντο τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ταύτης εἵνεκεν τῆς αἰτίης. νῦν δὲ αἰεὶ ἐπείτε ἔκτισαν τὴν νῆσον εἰσὶ ἀλλήλοισι διάφοροι, ἐόντες ἑωυτοῖσι 1 τούτων ὦν εἵνεκεν ἀπεμνησικάκεον τοῖσι Σαμίοισι οἱ Κορίνθιοι. ἀπέπεμπε δὲ ἐς Σάρδις ἐπʼ ἐκτομῇ Περίανδρος τῶν πρώτων Κερκυραίων ἐπιλέξας τοὺς παῖδας τιμωρεύμενος· πρότεροι γὰρ οἱ Κερκυραῖοι ἦρξαν ἐς αὐτὸν πρῆγμα ἀτάσθαλον ποιήσαντες. 3.129. ἀπικομένων δὲ καὶ ἀνακομισθέντων τῶν Ὀροίτεω χρημάτων ἐς τὰ Σοῦσα, συνήνεικε χρόνῳ οὐ πολλῷ ὕστερον βασιλέα Δαρεῖον ἐν ἄγρῃ θηρῶν ἀποθρώσκοντα ἀπʼ ἵππου στραφῆναι τὸν πόδα. καί κως ἰσχυροτέρως ἐστράφη· ὁ γάρ οἱ ἀστράγαλος ἐξεχώρησε ἐκ τῶν ἄρθρων. νομίζων δὲ καὶ πρότερον περὶ ἑωυτὸν ἔχειν Αἰγυπτίων τοὺς δοκέοντας εἶναι πρώτους τὴν ἰητρικήν, τούτοισι ἐχρᾶτο. οἳ δὲ στρεβλοῦντες καὶ βιώμενοι τὸν πόδα κακὸν μέζον ἐργάζοντο. ἐπʼ ἑπτὰ μὲν δὴ ἡμέρας καὶ ἑπτὰ νύκτας ὑπὸ τοῦ παρεόντος κακοῦ ὁ Δαρεῖος ἀγρυπνίῃσι εἴχετο· τῇ δὲ δὴ ὀγδόῃ ἡμέρῃ ἔχοντί οἱ φλαύρως, παρακούσας τις πρότερον ἔτι ἐν Σάρδισι τοῦ Κροτωνιήτεω Δημοκήδεος τὴν τέχνην ἀγγέλλει τῷ Δαρείῳ· ὁ δὲ ἄγειν μιν τὴν ταχίστην παρʼ ἑωυτὸν ἐκέλευσε· τὸν δὲ ὡς ἐξεῦρον ἐν τοῖσι Ὀροίτεω ἀνδραπόδοισι ὅκου δὴ ἀπημελημένον, παρῆγον ἐς μέσον πέδας τε ἕλκοντα καὶ ῥάκεσι ἐσθημένον. 4.79. ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. 4.176. Μακέων δὲ τούτων ἐχόμενοι Γινδᾶνες εἰσί, τῶν αἱ γυναῖκες περισφύρια δερμάτων πολλὰ ἑκάστη φορέει κατὰ τοιόνδε τι, ὡς λέγεται· κατʼ ἄνδρα ἕκαστον μιχθέντα περισφύριον περιδέεται· ἣ δὲ ἂν πλεῖστα ἔχῃ, αὕτη ἀρίστη δέδοκται εἶναι ὡς ὑπὸ πλείστων ἀνδρῶν φιληθεῖσα. 5.32. ὁ μὲν δὴ Ἀρισταγόρης ὡς ταῦτα ἤκουσε, περιχαρὴς ἐὼν ἀπήιε ἐς Μίλητον. ὁ δὲ Ἀρταφρένης, ὥς οἱ πέμψαντι ἐς Σοῦσα καὶ ὑπερθέντι τὰ ἐκ τοῦ Ἀρισταγόρεω λεγόμενα συνέπαινος καὶ αὐτὸς Δαρεῖος ἐγένετο, παρεσκευάσατο μὲν διηκοσίας τριήρεας, πολλὸν δὲ κάρτα ὅμιλον Περσέων τε καὶ τῶν ἄλλων συμμάχων, στρατηγὸν δὲ τούτων ἀπέδεξε Μεγαβάτην ἄνδρα Πέρσην τῶν Ἀχαιμενιδέων, ἑωυτοῦ τε καὶ Δαρείου ἀνεψιόν, τοῦ Παυσανίης ὁ Κλεομβρότου Λακεδαιμόνιος, εἰ δὴ ἀληθής γε ἐστὶ ὁ λόγος, ὑστέρῳ χρόνῳ τούτων ἡρμόσατο θυγατέρα, ἔρωτα σχὼν τῆς Ἑλλάδος τύραννος γενέσθαι. ἀποδέξας δὲ Μεγαβάτην στρατηγὸν Ἀρταφρένης ἀπέστειλε τὸν στρατὸν παρὰ τὸν Ἀρισταγόρεα. 6.56. γέρεά τε δὴ τάδε τοῖσι βασιλεῦσι Σπαρτιῆται δεδώκασι, ἱρωσύνας δύο, Διός τε Λακεδαίμονος καὶ Διὸς οὐρανίου, καὶ πόλεμον ἐκφέρειν ἐπʼ ἣν ἂν βούλωνται χώρην, τούτου δὲ μηδένα εἶναι Σπαρτιητέων διακωλυτήν, εἰ δὲ μὴ αὐτὸν ἐν τῷ ἄγεϊ ἐνέχεσθαι. στρατευομένων δὲ πρώτους ἰέναι τοὺς βασιλέας, ὑστάτους δὲ ἀπιέναι· ἑκατὸν δὲ ἄνδρας λογάδας ἐπὶ στρατιῆς φυλάσσειν αὐτούς· προβάτοισι δὲ χρᾶσθαι ἐν τῇσι ἐξοδίῃσι ὁκόσοισι ἂν ὦν ἐθέλωσι, τῶν δὲ θυομένων πάντων τὰ δέρματά τε καὶ τὰ νῶτα λαμβάνειν σφεας. 6.83. Ἄργος δὲ ἀνδρῶν ἐχηρώθη οὕτω ὥστε οἱ δοῦλοι αὐτῶν ἔσχον πάντα τὰ πρήγματα ἄρχοντές τε καὶ διέποντες, ἐς ὃ ἐπήβησαν οἱ τῶν ἀπολομένων παῖδες· ἔπειτα σφέας οὗτοι ἀνακτώμενοι ὀπίσω ἐς ἑωυτοὺς τὸ Ἄργος ἐξέβαλον· ἐξωθεύμενοι δὲ οἱ δοῦλοι μάχῃ ἔσχον Τίρυνθα. τέως μὲν δή σφι ἦν ἄρθμια ἐς ἀλλήλους, ἔπειτα δὲ ἐς τοὺς δούλους ἦλθε ἀνὴρ μάντις Κλέανδρος, γένος ἐὼν Φιγαλεὺς ἀπʼ Ἀρκαδίης· οὗτος τοὺς δούλους ἀνέγνωσε ἐπιθέσθαι τοῖσι δεσπότῃσι. ἐκ τούτου δὴ πόλεμός σφι ἦν ἐπὶ χρόνον συχνόν, ἐς ὃ δὴ μόγις οἱ Ἀργεῖοι ἐπεκράτησαν. | 1.31.4. She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. 1.31.5. After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” 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”. 1.119. When Harpagus heard this, he bowed and went to his home, very pleased to find that his offense had turned out for the best and that he was invited to dinner in honor of this fortunate day. ,Coming in, he told his only son, a boy of about thirteen years of age, to go to Astyages' palace and do whatever the king commanded, and in his great joy he told his wife everything that had happened. ,But when Harpagus' son came, Astyages cut his throat and tore him limb from limb, roasted some of the flesh and boiled some, and kept it ready after he had prepared it. ,So when the hour for dinner came and the rest of the guests and Harpagus were present, Astyages and the others were served dishes of lamb's meat, but Harpagus that of his own son, all but the head and hands and feet, which lay apart covered up in a wicker basket. ,And when Harpagus seemed to have eaten his fill, Astyages asked him, “Did you like your meal, Harpagus?” “Exceedingly,” Harpagus answered. Then those whose job it was brought him the head of his son and hands and feet concealed in the basket, and they stood before Harpagus and told him to open and take what he liked. ,Harpagus did; he opened and saw what was left of his son: he saw this, but mastered himself and did not lose his composure. Astyages asked him, “Do you know what beast's meat you have eaten?” ,“I know,” he said, “and all that the king does is pleasing.” With that answer he took the remains of the meat and went home. There he meant, I suppose, after collecting everything, to bury it. 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. 1.136. After valor in battle it is accounted noble to father the greatest number of sons: the king sends gifts yearly to him who gets most. Strength, they believe, is in numbers. ,They educate their boys from five to twenty years old, and teach them only three things: riding and archery and honesty. A boy is not seen by his father before he is five years old, but lives with the women: the point of this is that, if the boy should die in the interval of his rearing, the father would suffer no grief. 1.149. Those are the Ionian cities, and these are the Aeolian: Cyme (called “Phriconian”), Lerisae, Neon Teichos, Temnos, Cilla, Notion, Aegiroessa, Pitane, Aegaeae, Myrina, Gryneia. These are the ancient Aeolian cities, eleven in number; but one of them, Smyrna, was taken away by the Ionians; for these too were once twelve, on the mainland. ,These Aeolians had settled where the land was better than the Ionian territory, but the climate was not so good. 1.173. Such are their ways. The Lycians were from Crete in ancient times (for in the past none that lived on Crete were Greek). ,Now there was a dispute in Crete about the royal power between Sarpedon and Minos, sons of Europa; Minos prevailed in this dispute and drove out Sarpedon and his partisans; who, after being driven out, came to the Milyan land in Asia . What is now possessed by the Lycians was in the past Milyan, and the Milyans were then called Solymi. ,For a while Sarpedon ruled them, and the people were called Termilae, which was the name that they had brought with them and that is still given to the Lycians by their neighbors; but after Lycus son of Pandion came from Athens —banished as well by his brother, Aegeus—to join Sarpedon in the land of the Termilae, they came in time to be called Lycians after Lycus. ,Their customs are partly Cretan and partly Carian. But they have one which is their own and shared by no other men: they take their names not from their fathers but from their mothers, ,and when one is asked by his neighbor who he is, he will say that he is the son of such a mother, and rehearse the mothers of his mother. Indeed, if a female citizen marries a slave, her children are considered pure-blooded; but if a male citizen, even the most prominent of them, takes an alien wife or concubine, the children are dishonored. 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 . 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 3.49. If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. 3.129. Oroetes' slaves and other possessions were brought to Susa . Not long after this, it happened that Darius twisted his foot in dismounting from his horse while hunting ,so violently that the ball of the ankle joint was dislocated from its socket. Darius called in the best physicians of Egypt, whom he had until now kept near his person. But by violently twisting the foot they made the injury worse; ,and for seven days and nights the king could not sleep because of the pain. On the eighth day, when he was doing poorly, someone who had heard in Sardis of the skill of Democedes of Croton told Darius of him; and he told them to bring him as quickly as possible. When they found him among the slaves of Oroetes, where he was forgotten, they brought him along, dragging his chains and dressed in rags. 4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. 4.176. Next to these Macae are the Gindanes, where every woman wears many leather anklets, because (so it is said) she puts on an anklet for every man with whom she has had intercourse; and she who wears the most is reputed to be the best, because she has been loved by the most men. 5.32. When Aristagoras heard that, he went away to Miletus in great joy. Artaphrenes sent a messenger to Susa with the news of what Aristagoras said, and when Darius himself too had consented to the plan, he equipped two hundred triremes and a very great company of Persians and their allies in addition. For their general he appointed Megabates, a Persian of the Achaemenid family, cousin to himself and to Darius. This was he whose daughter (if indeed the tale is true) Pausanias the Lacedaemonian, son of Cleombrotus, at a later day betrothed to himself, since it was his wish to possess the sovereignty of Hellas. After appointing Megabates general, Artaphrenes sent his army away to Aristagoras. 6.56. These privileges the Spartans have given to their kings: two priesthoods, of Zeus called Lacedaemon and of Zeus of Heaven; they wage war against whatever land they wish, and no Spartan can hinder them in this on peril of being put under a curse; when the armies go forth the kings go out first and return last; one hundred chosen men guard them in their campaigns; they sacrifice as many sheep and goats as they wish at the start of their expeditions, and take the hides and backs of all sacrificed beasts. 6.83. But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand. 9.7.2. But we, since we do not want to sin against Zeus the god of Hellas and think it shameful to betray Hellas, have not consented. This we have done despite the fact that the Greeks are dealing with us wrongfully and betraying us to our hurt; furthermore, we know that it is more to our advantage to make terms with the Persians than to wage war with him, yet we will not make terms with him of our own free will. For our part, we act honestly by the Greeks; 9.7.2. For the present, then, the Athenians are angry with you since you have acted in a manner unworthy of you. Now they ask you to send with us an army with all speed, so that we may await the foreigner's onset in Attica; since we have lost Boeotia, in our own territory the most suitable place for a battle is the Thriasian plain.” |
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| 114. Aristophanes, Fragments, 611 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
| 115. Anon., Fragments, 86.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 116. Plato, Letters, 7.343a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros •eros, pun on ἐρωτᾶν Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 137 |
117. Plato, Theages, 125e, 128d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 115| 128d. ΣΩ. οὔκ, ὠγαθέ, ἀλλά σε λέληθεν οἷον τοῦτʼ ἔστιν, ἐγὼ δέ σοι φράσω. ἔστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, ἣ ὅταν γένηται ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε· καὶ ἐάν τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ φωνή, ταὐτὸν τοῦτο, ἀποτρέπει καὶ οὐκ ἐᾷ πράττειν. καὶ τούτων ὑμῖν μάρτυρας παρέξομαι. Χαρμίδην γὰρ τουτονὶ γιγνώσκετε τὸν καλὸν | 128d. Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon: |
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118. Plato, Timaeus, 37d, 60e, 30c-d, 28a, 90d, 45B-D, 30cd, 90a, 90b, 90c, 32c.2, 17c, 88d6, 52d5, 49a6, 27c6, 50d3, 52d4-5, 17a4-5, 47e-48a, 81d-e, 39e-40a, 40e, 69e-70b, 31b-c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 250| 37d. καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. | 37d. till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time. |
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119. Sophocles, Electra, 1376-1383, 634-659, 67-72, 197 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 228 | 197. when the straight, swift blow of the bronze-jawed axe was sped against him. Deceit was the plotter, Lust the slayer, two dread parents of a dreadful |
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| 120. Sophocles, Fragments, 5, 841, f771, 595b580- TGF (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
121. Sophocles, Oedipus At Colonus, 1370-1396, 79-80, 864-870, 78 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 714 | 78. Take care now, stranger, that you come to no harm; for you are noble, if I may judge by your looks, leaving your ill-fortune aside. Stay here, where I found you, until I go and tell these things to the people of this district—not in the city. |
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122. Sophocles, Oedipus The King, 144 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hymn, to eros Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 714 | 144. might wish to take vengeance on me also with a hand as fierce. Avenging Laius, therefore, I serve myself. Come, my children, as quickly as possible rise from the altar-steps, and lift these suppliant boughs. Let someone summon here Cadmus’ people, warning them that I will leave nothing untried. |
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123. Sophocles, Philoctetes, 96 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eros Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 213 | 96. Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu |
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124. Sophocles, Antigone, 161, 367, 38, 413-425, 460-470, 617, 746, 760, 773-777, 780-782, 792, 794, 799-801, 96-97, 791 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 49 | 791. 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. |
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| 125. Sophocles Iunior, Fragments, 5, 841, f771, 595b580- TGF (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 126. Xenophon, Apology, 14, 47, Dec-13, Oct-14, 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244 |
127. Xenophon, The Education of Cyrus, 5.1.13-5.1.14, 7.2.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (god and personification) •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 636| 5.1.13. καὶ ὁ νεανίσκος εἶπε πρὸς ταῦτα· ποιοῦσι γάρ, ἔφη, ταῦτα· εἰσὶ μέντοι, ἔφη, οἱ τοιοῦτοι μοχθηροί· διόπερ οἶμαι καὶ εὔχονται μὲν αἰεὶ ὡς ἄθλιοι ὄντες ἀποθανεῖν, μυρίων δʼ οὐσῶν μηχανῶν ἀπαλλαγῆς τοῦ βίου οὐκ ἀπαλλάττονται. οἱ αὐτοὶ δέ γε οὗτοι καὶ κλέπτειν ἐπιχειροῦσι καὶ οὐκ ἀπέχονται τῶν ἀλλοτρίων, ἀλλʼ ἐπειδάν τι ἁρπάσωσιν ἢ κλέψωσιν, ὁρᾷς ὅτι σὺ πρῶτος, ὡς οὐκ ἀναγκαῖον ὂν τὸ κλέπτειν, αἰτιᾷ τὸν κλέπτοντα καὶ ἁρπάζοντα, καὶ οὐ συγγιγνώσκεις, ἀλλὰ κολάζεις; 5.1.14. οὕτω μέντοι, ἔφη, καὶ οἱ καλοὶ οὐκ ἀναγκάζουσιν ἐρᾶν ἑαυτῶν οὐδʼ ἐφίεσθαι ἀνθρώπους ὧν μὴ δεῖ, ἀλλὰ τὰ μοχθηρὰ ἀνθρώπια πασῶν οἶμαι τῶν ἐπιθυμιῶν ἀκρατῆ ἐστι, κἄπειτα ἔρωτα αἰτιῶνται· οἱ δέ γε καλοὶ κἀγαθοὶ ἐπιθυμοῦντες καὶ χρυσίου καὶ ἵππων ἀγαθῶν καὶ γυναικῶν καλῶν, ὅμως πάντων τούτων δύνανται ἀπέχεσθαι ὥστε μὴ ἅπτεσθαι αὐτῶν παρὰ τὸ δίκαιον. 7.2.15. τάδε δέ μοι πάντως, ἔφη, ὦ Κροῖσε, λέξον πῶς σοι ἀποβέβηκε τὰ ἐκ τοῦ ἐν Δελφοῖς χρηστηρίου· σοὶ γὰρ δὴ λέγεται πάνυ γε τεθεραπεῦσθαι ὁ Ἀπόλλων καί σε πάντα ἐκείνῳ πειθόμενον πράττειν. | 5.1.13. Yes, the young man answered; there are Araspas claims that only the weakling is enslaved some who do so; but such are wretched weaklings, and because of their slavery, I think, they constantly pray that they may die, because they are so unhappy; but, though there are ten thousand possible ways of getting rid of life, they do not get rid of it. And this very same sort attempt also to steal and do not keep their hands off other people’s property; but when they commit robbery or theft, you see that you are the first to accuse the thief and the robber, because it was not necessary to steal, and you do not pardon him, but you punish him. 5.1.14. 7.2.15. But pray tell me, Croesus, he resumed, Croesus and the Pythian oracle what has come of your responses from the oracle at Delphi ? For it is said that Apollo has received much service from you and that everything that you do is done in obedience to him. |
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128. Xenophon, Memoirs, 1.1.2-1.1.4, 1.1.14, 1.2.24, 1.3.2, 1.4.13, 1.6.2, 2.1.28, 2.2.10, 2.2.14, 3.11.16-3.11.17, 3.14.3, 4.2.36, 4.3.9, 4.3.12, 4.14.19-4.14.25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros •eros, greek interest in •eros, isolation/otherness and •eros, self, dispossession of •love (eros) •eros (cupid), birth and characteristics of •eros (cupid), compared with socrates •socrates, identified with eros •eros, Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 33, 63; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 104; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31, 46, 47, 115, 164, 244; Osborne, Eros Unveiled: Plato and the God of Love (1996) 96; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66| 1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι. 1.2.24. καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ. 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. 1.4.13. οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι, ἀλλʼ, ὅπερ μέγιστόν ἐστι, καὶ τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. τίνος γὰρ ἄλλου ζῴου ψυχὴ πρῶτα μὲν θεῶν τῶν τὰ μέγιστα καὶ κάλλιστα συνταξάντων ᾔσθηται ὅτι εἰσί; τί δὲ φῦλον ἄλλο ἢ ἄνθρωποι θεοὺς θεραπεύουσι; ποία δὲ ψυχὴ τῆς ἀνθρωπίνης ἱκανωτέρα προφυλάττεσθαι ἢ λιμὸν ἢ δίψος ἢ ψύχη ἢ θάλπη, ἢ νόσοις ἐπικουρῆσαι, ἢ ῥώμην ἀσκῆσαι, ἢ πρὸς μάθησιν ἐκπονῆσαι, ἢ ὅσα ἂν ἀκούσῃ ἢ ἴδῃ ἢ μάθῃ ἱκανωτέρα ἐστὶ διαμεμνῆσθαι; 1.6.2. ὦ Σώκρατες, ἐγὼ μὲν ᾤμην τοὺς φιλοσοφοῦντας εὐδαιμονεστέρους χρῆναι γίγνεσθαι· σὺ δέ μοι δοκεῖς τἀναντία τῆς φιλοσοφίας ἀπολελαυκέναι. ζῇς γοῦν οὕτως ὡς οὐδʼ ἂν εἷς δοῦλος ὑπὸ δεσπότῃ διαιτώμενος μείνειε· σῖτά τε σιτῇ καὶ ποτὰ πίνεις τὰ φαυλότατα, καὶ ἱμάτιον ἠμφίεσαι οὐ μόνον φαῦλον, ἀλλὰ τὸ αὐτὸ θέρους τε καὶ χειμῶνος, ἀνυπόδητός τε καὶ ἀχίτων διατελεῖς. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 3.11.16. εἴσιθι τοίνυν, ἔφη, θαμινά. καὶ ὁ Σωκράτης ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην, ἀλλʼ, ὦ Θεοδότη, ἔφη, οὐ πάνυ μοι ῥᾴδιόν ἐστι σχολάσαι· καὶ γὰρ ἴδια πράγματα πολλὰ καὶ δημόσια παρέχει μοι ἀσχολίαν· εἰσὶ δὲ καὶ φίλαι μοι, αἳ οὔτε ἡμέρας οὔτε νυκτὸς ἀφʼ αὑτῶν ἐάσουσί με ἀπιέναι, φίλτρα τε μανθάνουσαι παρʼ ἐμοῦ καὶ ἐπῳδάς. 3.11.17. ἐπίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες; ἀλλὰ διὰ τί οἴει, ἔφη, Ἀπολλόδωρόν τε τόνδε καὶ Ἀντισθένη οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέβητα καὶ Σιμίαν Θήβηθεν παραγίγνεσθαι; εὖ ἴσθι ὅτι ταῦτα οὐκ ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί. 4.3.9. τὸ δʼ, ἐπειδὴ καὶ τοῦτο φανερὸν ὅτι οὐκ ἂν ὑπενέγκαιμεν οὔτε τὸ καῦμα οὔτε τὸ ψῦχος, εἰ ἐξαπίνης γίγνοιτο, οὕτω μὲν κατὰ μικρὸν προσιέναι τὸν ἥλιον, οὕτω δὲ κατὰ μικρὸν ἀπιέναι, ὥστε λανθάνειν ἡμᾶς εἰς ἑκάτερα τὰ ἰσχυρότατα καθισταμένους; ἐγὼ μέν, ἔφη ὁ Εὐθύδημος, ἤδη τοῦτο σκοπῶ, εἰ ἄρα τί ἐστι τοῖς θεοῖς ἔργον ἢ ἀνθρώπους θεραπεύειν· ἐκεῖνο δὲ μόνον ἐμποδίζει με, ὅτι καὶ τἆλλα ζῷα τούτων μετέχει. 4.3.12. τὸ δὲ καὶ ἑρμηνείαν δοῦναι, διʼ ἧς πάντων τῶν ἀγαθῶν μεταδίδομέν τε ἀλλήλοις διδάσκοντες καὶ κοινωνοῦμεν καὶ νόμους τιθέμεθα καὶ πολιτευόμεθα; παντάπασιν ἐοίκασιν, ὦ Σώκρατες, οἱ θεοὶ πολλὴν τῶν ἀνθρώπων ἐπιμέλειαν ποιεῖσθαι. τὸ δὲ καί, ᾗ ἀδυνατοῦμεν τὰ συμφέροντα προνοεῖσθαι ὑπὲρ τῶν μελλόντων, ταύτῃ αὐτοὺς ἡμῖν συνεργεῖν, διὰ μαντικῆς τοῖς πυνθανομένοις φράζοντας τὰ ἀποβησόμενα καὶ διδάσκοντας ᾗ ἂν ἄριστα γίγνοιτο; σοὶ δʼ, ἔφη, ὦ Σώκρατες, ἐοίκασιν ἔτι φιλικώτερον ἢ τοῖς ἄλλοις χρῆσθαι, εἴ γε μηδὲ ἐπερωτώμενοι ὑπὸ σοῦ προσημαίνουσί σοι ἅ τε χρὴ ποιεῖν καὶ ἃ μή. | 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by 'the deity:' it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men's belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates' belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with "Universal Nature." Some hold that "What is" is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 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. 1.3.2. And again, when he prayed he asked simply for good gifts, "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. 1.4.13. Nor was the deity content to care for man’s body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature’s soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man’s to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.4.13. "Nor was the deity content to care for man's body. What is of yet higher moment, he has implanted in him the noblest type of soul. For in the first place what other creature's soul has apprehended the existence of gods who set in order the universe, greatest and fairest of things? And what race of living things other than man worships gods? And what soul is more apt than man's to make provision against hunger and thirst, cold and heat, to relieve sickness and promote health, to acquire knowledge by toil, and to remember accurately all that is heard, seen, or learned? 1.6.2. Socrates, I supposed that philosophy must add to one’s store of happiness. But the fruits you have reaped from philosophy are apparently very different. For example, you are living a life that would drive even a slave to desert his master. Your meat and drink are of the poorest: the cloak you wear is not only a poor thing, but is never changed summer or winter; and you never wear shoes or tunic. 1.6.2. "Socrates, I supposed that philosophy must add to one's store of happiness. But the fruits you have reaped from philosophy are apparently very different. For example, you are living a life that would drive even a slave to desert his master. Your meat and drink are of the poorest: the cloak you wear is not only a poor thing, but is never changed summer or winter; and you never wear shoes or tunic. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.' 3.11.16. Ah! said Socrates, making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells. 3.11.16. "Ah!" said Socrates, making fun of his own leisurely habits, "it's not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won't leave me day or night; they are studying potions with me and spells." 3.11.17. Indeed! do you understand these things too, Socrates ? Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes ? I assure you these things don’t happen without the help of many potions and spells and magic wheels. 3.11.17. "Indeed! do you understand these things too, Socrates?" "Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes? I assure you these things don't happen without the help of many potions and spells and magic wheels." 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings. 4.3.9. "And again, since it is evident that we could not endure the heat or the cold if it came suddenly, the sun's approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly." "For myself," exclaimed Euthydemus, "I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings." 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates, it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states." "Truly, Socrates, it does appear that the gods devote much care to man." "Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results." "With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do." |
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129. Xenophon, On Household Management, 5.2, 7.16-7.18, 19.17-19.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 91; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 184; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31 | 7.18. For it seems to me, dear, that the gods with great discernment have coupled together male and female, as they are called, chiefly in order that they may form a perfect partnership in mutual service. |
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130. Xenophon, Symposium, 2.7-2.9, 4.47, 8.9-8.10, 9.1-9.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros •eros/eros •eros, greek interest in •eros, isolation/otherness and •eros, self, dispossession of Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 341; Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 614, 615, 616, 617; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 66 | 2.7. Since this is a debatable matter, suggested Socrates , let us reserve it for another time; for the present let us finish what we have on hand. For I see that the dancing girl here is standing ready, and that some one is bringing her some hoops. 2.7. Since this is a debatable matter, suggested Socrates, let us reserve it for another time; for the present let us finish what we have on hand. For I see that the dancing girl here is standing ready, and that some one is bringing her some hoops. 2.8. At that, the other girl began to accompany the dancer on the flute, and a boy at her elbow handed her up the hoops until he had given her twelve. She took these and as she danced kept throwing them whirling into the air, observing the proper height to throw them so as to catch them in a regular rhythm. 2.8. At that, the other girl began to accompany the dancer on the flute, and a boy at her elbow handed her up the hoops until he had given her twelve. She took these and as she danced kept throwing them whirling into the air, observing the proper height to throw them so as to catch them in a regular rhythm. 2.9. As Socrates looked on he remarked: This girl’s feat, gentlemen, is only one of many proofs that woman’s nature is really not a whit inferior to man’s, except in its lack of judgment and physical strength. So if any one of you has a wife, let him confidently set about teaching her whatever he would like to have her know. 2.9. As Socrates looked on he remarked: This girl’s feat, gentlemen, is only one of many proofs that woman’s nature is really not a whit inferior to man’s, except in its lack of judgment and physical strength. So if any one of you has a wife, let him confidently set about teaching her whatever he would like to have her know. 4.47. Very well; in the first place, it is clear as day that both Greeks and barbarians believe that the gods know everything both present and to come; at any rate, all cities and all races ask the gods, by the diviner’s art, for advice as to what to do and what to avoid. Second, it is likewise manifest that we consider them able to work us good or ill; at all events, every one prays the gods to avert evil and grant blessings. 4.47. Very well; in the first place, it is clear as day that both Greeks and barbarians believe that the gods know everything both present and to come; at any rate, all cities and all races ask the gods, by the diviner’s art, for advice as to what to do and what to avoid. Second, it is likewise manifest that we consider them able to work us good or ill; at all events, every one prays the gods to avert evil and grant blessings. 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity. 8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity. 8.10. One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip. 8.10. One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip. 9.2. After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together. 9.2. After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together. 9.3. Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty. 9.3. Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty. 9.4. But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore! 9.4. But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore! 9.5. Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on. 9.5. Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on. 9.6. For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires. 9.6. For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires. 9.7. At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening. 9.7. At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening. |
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| 131. Zeno of Elea, Fragments, 1.165, 1.152, 1.167, 1.154 and 161-2, 128 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 164 |
| 132. Plato, Laws, 10.908d, 10.909a, 10.909b, 4.716b-d, 4.687d-688b, 10.887e, 4.715c, 10.885b, 10.888c, 10.891a, 11.931e, 9.871b, 11.931a, 5.729c, 9.879c, 909a10.-c, 909d, 771b6.-c, 905d, 740b5.-c, 773e, 728a5.-b, 848c8.-d, 776a6.-b, 953d12.-e, 880e, 726a, 838a8.-b, 841A-B, 841D-E, 778e6-779a5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 108 |
133. Thucydides, The History of The Peloponnesian War, 6.24.3, 6.24.1, 6.13.1, 6.11.4, 6.24.2, 1.9.2, 1.9.1, 1.9.3, 6.54, 6.58, 6.59, 6.56, 6.54.3, 6.54.2, 6.55, 6.54.1, 6.57, 90.1, 2.65.7, 1.68, 2.43.1, 1.71, 1.69, 1.70, 6.15.3, 6.28, 6.15.4, 2.65.7 and 11, 31.6, 24.3, 31.1, 2.40.2, 5.116.4, 3.50, 3.49, 3.37.2, 3.37.1, 2.8.4, 1.76.2, 2.8.5, 2.40.1, 1.140, 1.141, 1.142, 1.144, 1.143, 2.65.10, 2.65.9, 2.65.8, 2.63.2, 2.37.2, 2.37.1, 2.43.2, 2.52.4, 2.35.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 112; Lightfoot, Wonder and the Marvellous from Homer to the Hellenistic World (2021) 167| 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. | 6.24.3. 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. |
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134. Sophocles, Ajax, 1175-1179, 1389-1392, 387-391, 693 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 244 | 693. I shiver with rapture; I soar on the wings of sudden joy! |
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135. Sophocles, Women of Trachis, 1, 10, 1062, 1075, 11, 1164-1174, 1185, 1193-1199, 12, 1200-1251, 13-14, 144-149, 15, 150-153, 16, 169, 17, 170-172, 18-19, 2, 20, 200-201, 21-29, 3, 30, 303-306, 31-39, 4, 40-43, 439, 44, 440-444, 45-48, 5, 549, 555-581, 6-7, 714-718, 9, 8 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 714; Markantonatos, Brill's Companion to Sophocles (2012) 419 | 8. 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, |
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| 136. Plato, Symposium, 172a1-174a2, 172c, 172c3-4, 173b2, 174a3, 174a3-4, 174a9, 175a, 175a6, 175a8, 175b1-2, 176c1, 178A-80B, 178a, 178a1-3, 178a7, 178b, 178c, 178c5, 179b-180a, 180C-8F, 180b6-9, 180d, 180d-181c, 180d-182a, 180d4, 180d7, 180e, 181a6, 181a7, 181c2-185e5, 182a, 183d, 183e, 185e6-188e4, 186C, 186b1, 188b, 188c, 188d, 189c, 189d, 190b5-9, 191a-d, 191b, 191c, 191c4-8, 191d, 191d1, 191d2, 191d3, 192a2, 192a6-7, 192c, 192d, 192e, 193a3-7, 193b2, 193d2, 194a5, 195D-E, 195a5-196b2, 195a5-8, 195b-c, 195c6-196b3, 196A, 196D, 196c, 196e, 197a7, 197e, 197e1-2, 198a5, 198c2-5, 199c, 199c1-201c9, 199c3-201c9, 199d, 201 e, 201b, 201c, 201d-212c, 201d1-212c3, 201d3-5, 201e, 201e10, 201e5, 201e6, 201e6-7, 201e7, 201e8-10, 202, 202a, 202a-203a, 202a2-10, 202a2-3, 202a3, 202a5, 202a5-9, 202b, 202b2, 202b2-3, 202b2-5, 202b6, 202b8, 202c, 202d, 202d13, 202d13-203a4, 202d7-11, 202d8-13, 202e, 202e-203a, 202e-203d, 202e3, 202e3-7, 202e7-a1, 203, 20301, 20302, 20303, 20304, 203a, 203a1-4, 203b, 203b2-3, 203b3-8, 203b5-7, 203c, 203c5, 203c6-7, 203d, 203d1, 203d4-7, 203d8, 203e5, 204a, 204a1, 204a1-7, 204a2, 204a3-7, 204b, 204b 1-2, 204c, 204c1-6, 204d-206a, 204d7, 204e-205a, 205a, 205a1, 205a1-3, 205a1-5, 205b, 205c, 205d, 206a, 206a11, 206a4, 206b, 206b-2123, 206b6, 206c, 206c1-3, 206d, 206d7, 206e, 206e8-207a2, 207, 207a, 207b, 207c, 207d, 207e, 208a, 208ab, 208b, 208b5-6, 208b5-c2, 208d, 209a, 209b, 209c, 209e5-210a4, 209e5-212a7, 21 1d 1-3, 210a, 210a1, 210a1-2, 210a4-7, 210a4-8, 210b1, 210d7-e1, 210e, 210e3, 210e3-211b7, 211 c1, 211b, 211b3-7, 211c, 211d, 212, 212a, 212a-b, 212a1-7, 212a5-6, 212b, 212b1-4, 212d5, 213a7, 213b5, 213c, 214d2-10, 2150, 2151, 2152, 2153, 2154, 2155, 2156, 2157, 2158, 2159, 215a6-217a2, 215b1, 215c1-d6, 2160, 216a2-219d2, 217a, 217a3, 217b, 217b7, 217c, 217c7, 217d, 217d2, 217d3, 217d5, 217d6-7, 217e6-218b5, 218c3-4, 219b, 219b5-7, 219c, 219d, 219d3-4, 220b, 220c, 220d, 221d7-222a7, 221e-222a, 223b, 223b8-c1, 223d10-n, 223d11, 223d12, 242b, 257a, 265c, c, d, 208 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jorgenson, The Embodied Soul in Plato's Later Thought (2018) 72 |
| 137. Plato, Meno, 81a10-b1, 81e4, 80a1-80b7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 109 |
| 138. Aristophanes, Knights, 1114, 267-268, 797, 259 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 92 |
139. Plato, Lysis, 207d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (love) Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 58 | 207d. After that I was proceeding to ask them which was the juster and wiser of the two, when I was interrupted by somebody who came and fetched away Menexenus, saying that the wrestling-master was calling him: I understood that he was taking some part in the rites. So he went off; and then I asked Lysis: I suppose, Lysis, your father and mother are exceedingly fond of you? Yes, to be sure, he replied. Then they would like you to be as happy as possible? |
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| 140. Aristophanes, Fragments, 351, 611 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
141. Aristophanes, Acharnians, 142-144, 252-258, 524, 526-529, 525 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 36| 525. νεανίαι κλέπτουσι μεθυσοκότταβοι: | |
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142. Plato, Menexenus, 235c1-5, 236a, 236b, 246d, 247d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 47| 247d. προσδεήσονται· ἱκανὴ γὰρ ἔσται καὶ ἡ γενομένη τύχη τοῦτο πορίζειν—ἀλλʼ ἰωμένους καὶ πραΰνοντας ἀναμιμνῄσκειν αὐτοὺς ὅτι ὧν ηὔχοντο τὰ μέγιστα αὐτοῖς οἱ θεοὶ ἐπήκοοι γεγόνασιν. οὐ γὰρ ἀθανάτους σφίσι παῖδας ηὔχοντο γενέσθαι ἀλλʼ ἀγαθοὺς καὶ εὐκλεεῖς, ὧν ἔτυχον, μεγίστων ἀγαθῶν ὄντων· πάντα δὲ οὐ ῥᾴδιον θνητῷ ἀνδρὶ κατὰ νοῦν ἐν τῷ ἑαυτοῦ βίῳ ἐκβαίνειν. καὶ φέροντες μὲν ἀνδρείως τὰς συμφορὰς δόξουσι τῷ ὄντι ἀνδρείων παίδων πατέρες εἶναι | 247d. the present misfortune will provide grief in plenty. Rather should we mollify and assuage their sorrow by reminding them that in the greatest matters the gods have already hearkened unto their prayers. For they prayed not that their sons should become immortal, but valiant and renowned; and these, which are the greatest of boons, they obtained. But that all things should turn out thus according to his mind, in respect of his own life, is for a mortal man no easy matter. Moreover, by bearing their calamities thus bravely they will clearly show that they are in truth the fathers of brave son |
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143. Aristophanes, Birds, 1372, 1760-1765, 694-702, 693 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 64| 693. Χάος ἦν καὶ Νὺξ ̓́Ερεβός τε μέλαν πρῶτον καὶ Τάρταρος εὐρύς, | |
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144. Aristophanes, Women of The Assembly, 360, 359 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 127| 359. μόνον τὸ λυποῦν ἐστιν, ἀλλ' ὅταν φάγω, | |
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| 145. Plato, Phaedo, 107a3-6, 107d, 113d, 116a2-7, 117c, 117d, 57a, 57b, 57c, 58d2-9, 59b10, 62d, 69c, 72e5-6, 74b-75a, 80c8-9, 114d-115a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 112 |
| 146. Plato, Phaedrus, 278e10-279a1, 242b8-c4, 235c, 279b-c, 253c-d, 245a-c, 257a-b, 10.903b-905b, 229e, 257a, 240a, 279c, 252c, 244d-e, 242b, 242c, 279b, 257b, 257c, 259c, 259d, 242d, 238B-C, 251C, 255B-D, 270B-D, 246e, 248-252, 265c3, 250d, 234d1, 230b2, 246d, 247a, 265b, 255e, 255d, 235c3-4, 236d5, 237a4, 237b2-5, 241d1, 243b2-7, 262a5-7, 264e1, 230e6-234c2, 249c1-4, 276b1-277a4, 228a1-2, 274e6-275e5, 276e6, 266b3-4, 259c2-6, 257d9-258d5, 230d4-5, 276a8-9, 277e5-278b4, 234c5-7, 229e5-7, 234e2-4, 227d2-5, 277b4, 229a, 50, 240d1, 22933, 22934, 253a, 230b, 249c, 249d3, 249d4-257b, 248a, 249a, 228a, 228b, 228c, 228d, 228e, 231d, 231e, 259b, 230c, 230d, 275d, 275e, 229c, 229d, 244a, 244b, 244c, 244d, 244e, 264c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 111 |
| 147. Antiphanes, Fragments, 288 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •acropolis, athens, charites and eros, cults of •eros •votives, charites and eros, votive relief of, from acropolis, athens Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 261 |
148. Plato, Philebus, 39e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 184| 39e. γεγονότα καὶ τὸν παρόντα χρόνον ἐστίν, περὶ δὲ τὸν μέλλοντα οὐκ ἔστιν; ΠΡΩ. σφόδρα γε. ΣΩ. ἆρα σφόδρα λέγεις, ὅτι πάντʼ ἐστὶ ταῦτα ἐλπίδες εἰς τὸν ἔπειτα χρόνον οὖσαι, ἡμεῖς δʼ αὖ διὰ παντὸς τοῦ βίου ἀεὶ γέμομεν ἐλπίδων; ΠΡΩ. παντάπασι μὲν οὖν. ΣΩ. ἄγε δή, πρὸς τοῖς νῦν εἰρημένοις καὶ τόδε ἀπόκριναι. ΠΡΩ. τὸ ποῖον; ΣΩ. δίκαιος ἀνὴρ καὶ εὐσεβὴς καὶ ἀγαθὸς πάντως ἆρʼ οὐ θεοφιλής ἐστιν; ΠΡΩ. τί μήν; ΣΩ. τί δέ; ἄδικός τε καὶ παντάπασι κακὸς ἆρʼ οὐ | 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man |
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| 149. Plato, Statesman, 288b1-6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 247 |
| 150. Anyte, Epigrams, 5gp, 7gp (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 233 |
151. Plato, Protagoras, 316d, 329a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 137| 329a. δημηγόρων, τάχʼ ἂν καὶ τοιούτους λόγους ἀκούσειεν ἢ Περικλέους ἢ ἄλλου τινὸς τῶν ἱκανῶν εἰπεῖν· εἰ δὲ ἐπανέροιτό τινά τι, ὥσπερ βιβλία οὐδὲν ἔχουσιν οὔτε ἀποκρίνασθαι οὔτε αὐτοὶ ἐρέσθαι, ἀλλʼ ἐάν τις καὶ σμικρὸν ἐπερωτήσῃ τι τῶν ῥηθέντων, ὥσπερ τὰ χαλκία πληγέντα μακρὸν ἠχεῖ καὶ ἀποτείνει ἐὰν μὴ ἐπιλάβηταί τις, καὶ οἱ ῥήτορες οὕτω, σμικρὰ | 329a. these same subjects, one could probably hear similar discourses from Pericles or some other able speaker: but suppose you put a question to one of them—they are just like books, incapable of either answering you or putting a question of their own; if you question even a small point in what has been said, just as brazen vessels ring a long time after they have been struck and prolong the note unless you put your hand on them, these orators too, on being asked a little question, [329b] extend their speech over a full-length course. But Protagoras here, while able to deliver, as events have shown, a long and excellent speech, is also able when questioned to reply briefly, and after asking a question to await and accept the answer—accomplishments that few can claim. And now, Protagoras, there is one little thing wanting to the completeness of what I have got, so please answer me this. You say that virtue may be taught, and if there is anybody in the world who could convince me, you are the man: but there was a point in your speech 329a. these same subjects, one could probably hear similar discourses from Pericles or some other able speaker: but suppose you put a question to one of them—they are just like books, incapable of either answering you or putting a question of their own; if you question even a small point in what has been said, just as brazen vessels ring a long time after they have been struck and prolong the note unless you put your hand on them, these orators too, on being asked a little question, |
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| 152. Plato, Republic, 10.595b6, 9.591c1-592b6, 4.426b, 4.423e, 2.380d, 4.443d-e, 3.413e-c10, 2.364b, 2.364c, 10.621b, 10.613b, 6.496c, 4.443a, 2.362c, 364b, 391a3.-e, 461a5.-b, 468e, 540b7.-c, 364c, 350e, 620d-e, 572e4-573b8, 178, 327a1, 327a1-328b1, 329e6-331b7, 331d7, 475d-480a, 475b, 580c2-581a1, 590a, 248b, 362e-365c, 251a, 245a, 431c, 431d, 605b, 605c, 560a, 560b, 560c, 560d, 519e, 620e-621a, 616c-617d, 588c-590c, 574e, 573a, 573e, 458d, 568e, 344e, 575a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 112 |
153. Plato, Theaetetus, 142d6-143c5, 148e-151d, 149d, 174d, 174e, 175e-176b, 149c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 112| 149c. οὐκ ἔδωκε μαιεύεσθαι, ὅτι ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος· ταῖς δὲ διʼ ἡλικίαν ἀτόκοις προσέταξε τιμῶσα τὴν αὑτῆς ὁμοιότητα. ΘΕΑΙ. εἰκός. ΣΩ. οὐκοῦν καὶ τόδε εἰκός τε καὶ ἀναγκαῖον, τὰς κυούσας καὶ μὴ γιγνώσκεσθαι μᾶλλον ὑπὸ τῶν μαιῶν ἢ τῶν ἄλλων; ΘΕΑΙ. πάνυ γε. ΣΩ. καὶ μὴν καὶ διδοῦσαί γε αἱ μαῖαι φαρμάκια καὶ | 149c. THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug |
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| 154. Menander, Fragments, 547-548, 577-578 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 155. Callimachus, Hecale, 90h (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 292 |
| 156. Callimachus, Epigrams, 3, 44 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 192 |
| 157. Callimachus, Epigrams, 3, 44 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 192 |
| 158. Callimachus, Hymn To Delos, 160-204, 278, 299 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 126 |
| 159. Anaximenes of Lampsacus, Rhetoric To Alexander, 1423a34, 1423a35, 1423a33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244 |
| 160. Lycurgus, Against Leocrates, 40 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 210 |
| 161. Menander, Fragments, 547-548, 577-578 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 162. Menander, Fragments, 547-548, 577-578 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 163. Lycophron, Alexandra, 5.214, 7.31 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros (sexual desire), imagery of Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 342 |
164. Theophrastus, Research On Plants, 9.9.1, 9.19.1-9.19.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Faraone, Ancient Greek Love Magic (1999) 126 | 9.9.1. As was said, of some plants the root, fruit and juice are all serviceable, as of all-heal among others; of some the root and the juice, as of scammony, cyclamen, thapsia and others, such as mandrake; for the leaf of this, they say, used with meal, is useful for wounds, and the root for erysipelas, when scraped and steeped in vinegar, and also for gout, for sleeplessness, and for love potions. It is administered in wine or vinegar; they cut little balls of it, as of radishes, and making a string of them hang them up in the smoke over must. 9.19.1. As to those which affect the mind, strykhnos, as was said before, is said to upset the mental powers and make one mad; while the root of onotheras (oleander) administered in wine makes the temper gentler and more cheerful. This plant has a leaf like the almond, but smaller, and the flower is red like a rose. The plant itself (which loves hilly country) forms a large bush; the root is red and large, and, if this is dried, it gives off a fragrance like wine. And this does not seem surprising, since there is a sort of 'bouquet' given off by a thing which has the peculiar quality of wine. 9.19.3. Now since the natural qualities of roots, fruits and juices have many virtues of all sorts, some having the same virtue and causing the same result, while others have opposite virtues, one might raise a question which is perhaps equally perplexing in regard to other matters, to wit, whether those that produce the same effect do so in virtue of some single virtue which is common to them all, or whether the same result may not come about also from different causes. Let us be content to put the question thus: but now we must proceed to speak of the natural qualities or virtues of any other plants that we can mention. |
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| 165. Theophrastus, Fragments, 567b, 561 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 268 |
| 166. Hermesianax of Colophon, Fragments, f6 powell (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 291 |
| 167. Hermesianax of Colophon, Fragments, f6 powell (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 291 |
| 168. Theocritus, Idylls, 1.105-1.113, 2.23-2.32, 2.104-2.106, 2.136-2.143, 3.28-3.30, 5.8-5.10, 5.20, 5.80-5.83, 5.120-5.123, 5.139-5.140, 6.34-6.40, 7.27-7.29, 7.45-7.48, 7.50-7.89, 7.103-7.118, 7.126-7.127, 7.133-7.146, 10.3-10.4, 10.33-10.35, 10.41-10.55, 11.15-11.16, 11.19-11.24, 12.27-12.37, 13.58-13.60, 15.40, 15.106-15.108, 16.5-16.12, 17.34-17.50, 17.108-17.114, 17.121-17.127, 18.1-18.8, 18.49-18.52, 24.101-24.102, 29.7-29.8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 137, 144, 152, 502; Brule, Women of Ancient Greece (2003) 147; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 22, 91; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 205, 207, 213; Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 469, 478, 483, 485, 488, 489, 507, 613, 615, 616, 617, 622, 808, 809 |
| 169. Euclid, Elements, 13.18 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Weinstein, Plato's Three-fold City and Soul (2018) 265 |
| 170. Callimachus, Aetia, 48, 7, 178, 107, 106, 67-75 p, 67.1-2 p, 67.3 p, 67.11-14 p, 73.2 p, 80 p, 80-83 p, 82.20 p, 68-69 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 124 |
171. Demosthenes, Orations, 60.34 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 119 | 60.34. With excellent reason one might declare them to be now seated beside the gods below, possessing the same rank as the brave men who have preceded them in the islands of the blest. For though no man has been there to see or brought back this report concerning them, yet those whom the living have assumed to be worthy of honors in the world above, these we believe, basing our surmise on their fame, receive the same honors also in the world beyond. A similar sentiment is found in Hyp. 43 . |
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| 172. Bion Proconnesius 3. Jh. N. Chr, Fragments, 29 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 46 |
173. Aeschines, Letters, 1.59 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros, love •eros (sexual desire), in letters Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146; Hubbard, A Companion to Greek and Roman Sexualities (2014) 472 | 1.59. burst into the house where Pittalacus was living. First they smashed the implements of his trade and tossed them into the street—sundry diceProbably the scholiast is right in explaining a)straga/lous diasei/stous “shaken astragali,” as the gamester's name for a sort of dice. Perhaps the hearers would understand that they were loaded dice. Benseler, however, approves Dorville's explanation, that these dice had been many a time before now “shaken” between Pittalacus and the rascals who are now tossing them into the street. and dice-boxes, and his gaming utensils in general; they killed the quails and cocks, so well beloved by the miserable man; and finally they tied Pittalacus himself to the pillar and gave him an inhuman whipping, which lasted until even the neighbors heard the uproar. |
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| 174. Aristotle, History of Animals, 6.18.572a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros (god) Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 145 |
| 175. Asclepiades Tragilensis, Fragments, 1, 11-12, 14, 4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
| 176. Aristotle, Respiration, 1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •aphrodite, eros deriving from •eros, aphrodite as origin of •eros, debate between hecuba and helen in troades on Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 38 |
177. Aeschines, Against Timarchus, 191, 190 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 66 | 190. Many men of this sort you could find who have overthrown cities and have fallen into the greatest misfortunes themselves. For you must not imagine, fellow citizens, that the impulse to wrong doing is from the gods; nay, rather, it is from the wickedness of men; nor that ungodly men are, as in tragedy, driven and chastised by the FuriesThe Furies (Poenae) are gods of punishment, more definitely personified in the Erinyes. The hearers would be reminded of the chasing of Orestes in the Eumenidesof Aeschylus. with blazing torches in their hands. |
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| 178. Aristotle, Eudemian Ethics, 1236a3o, 7, 1230b30-36 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 208 |
| 179. Aristotle, Nicomachean Ethics, 1165a, 1129b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 47 |
| 180. Aristotle, On The Universe, 12-17, 19-25, 18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 252 |
| 181. Aristotle, Metaphysics, 1074b34-35, 1072b18-30, 1.983b20, 2.1000a, 1.984b, 1.982b, 13.1091a33-b7, 1.984b24-32, 2.1000a18-20, 12.6.1071b, 1.4.984b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 135 |
| 182. Asclepiades Arius, Fragments, 1, 11-12, 14, 4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
| 183. Aristotle, Politics, 1335b, 1336b, 1329a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31 |
| 184. Aristotle, Physics, 4.208b29-33, 2.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 44 |
| 185. Aristotle, Athenian Constitution, 14.2, 17.2, 47.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 150; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 52 |
| 186. Aristotle, Fragments, 1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •aphrodite, eros deriving from •eros, aphrodite as origin of •eros, debate between hecuba and helen in troades on Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 38 |
| 187. Aristotle, Movement of Animals, 699a27-b11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eros Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 44 |
| 188. Aristotle, Prophesying By Dreams, 462b13, 462b14, 462b15, 462b16, 462b17, 462b18, 462b19, 462b20, 462b21, 462b22, 462b23, 463a, 462b12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244 |
| 189. Aristotle, Rhetoric, 1378a, 1370a16-27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 189 |
| 190. Alexander Aetolus, Fragments, 3 magnelli (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros, as erotodidaskalos Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 483 |
| 191. Zeno Rhodius, Fragments, 128 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
| 192. Anon., 1 Enoch, 70.7-70.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 123 |
| 193. Plautus, Curculio, 38, 37 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 375 |
| 194. Chrysippus, Fragments, 407 dk II (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
| 195. Zeno Tarsensis, Fragments, 128 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
| 196. Plautus, Casina, 490-493 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 375 |
| 197. Aristarchus of Samothrace, Fragments, 2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 237 |
| 198. Democritus Ephesius, Fragments, fr.53.6 dk, fr.87.1-2 dk, fr.30.1-5 dk (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81 |
| 199. Herodas, Mimes, 6, 5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 374 |
200. Apollonius of Rhodes, Argonautica, 1.115, 1.116, 1.117, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 3.41, 3.42, 3.43, 3.44, 3.45, 3.46, 3.47, 3.48, 3.49, 3.50, 3.51, 3.52, 3.53, 3.54, 3.55, 3.56, 3.57, 3.58, 3.59, 3.60, 3.61, 3.62, 3.63, 3.64, 3.65, 3.66, 3.67, 3.68, 3.69, 3.70, 3.71, 3.72, 3.73, 3.74, 3.75, 3.76, 3.77, 3.78, 3.79, 3.80, 3.81, 3.82, 3.83, 3.84, 3.85, 3.86, 3.87, 3.88, 3.89, 3.90, 3.91, 3.92, 3.93, 3.94, 3.95, 3.96, 3.97, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.106, 3.107, 3.108, 3.109, 3.110, 3.111, 3.112, 3.113, 3.114, 3.115, 3.116, 3.117, 3.118, 3.119, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.126, 3.127, 3.128, 3.129, 3.130, 3.131, 3.132, 3.133, 3.134, 3.135, 3.136, 3.137, 3.138, 3.139, 3.140, 3.141, 3.142, 3.143, 3.144, 3.145, 3.146, 3.147, 3.148, 3.149, 3.150, 3.151, 3.152, 3.153, 3.154, 3.155, 3.156, 3.157, 3.158, 3.159, 3.160, 3.161, 3.162, 3.163, 3.164, 3.165, 3.166, 3.167, 3.168, 3.169, 3.170, 3.171, 3.172, 3.173, 3.174, 3.175, 3.176, 3.177, 3.178, 3.179, 3.180, 3.181, 3.182, 3.183, 3.184, 3.185, 3.186, 3.187, 3.188, 3.189, 3.190, 3.191, 3.192, 3.193, 3.194, 3.195, 3.196, 3.197, 3.198, 3.199, 3.200, 3.201, 3.202, 3.203, 3.204, 3.205, 3.206, 3.207, 3.208, 3.209, 3.210, 3.211, 3.212, 3.213, 3.214, 3.215, 3.216, 3.217, 3.218, 3.219, 3.220, 3.221, 3.222, 3.223, 3.224, 3.225, 3.226, 3.227, 3.228, 3.229, 3.230, 3.231, 3.232, 3.233, 3.234, 3.235, 3.236, 3.237, 3.238, 3.239, 3.240, 3.241, 3.242, 3.243, 3.244, 3.245, 3.246, 3.247, 3.248, 3.249, 3.250, 3.251, 3.252, 3.253, 3.254, 3.255, 3.256, 3.257, 3.258, 3.259, 3.260, 3.261, 3.262, 3.263, 3.264, 3.265, 3.266, 3.270, 3.271, 3.272, 3.273, 3.274, 3.275, 3.276, 3.277, 3.278, 3.279, 3.280, 3.281, 3.282, 3.283, 3.284, 3.285, 3.286, 3.287, 3.288, 3.289, 3.290, 3.291, 3.292, 3.293, 3.294, 3.295, 3.296, 3.297, 3.298, 3.299, 3.300, 3.301, 3.648, 3.649, 3.650, 3.651, 3.652, 3.653, 3.654, 3.655, 3.656, 3.657, 3.658, 3.659, 3.660, 3.661, 3.662, 3.663, 3.664, 3.681, 3.682, 3.683, 3.684, 3.685, 3.686, 3.687, 3.688, 3.689, 3.690, 3.691, 3.692, 4.442, 4.443, 4.444, 4.445, 4.446, 4.447, 4.448, 4.449, 4.452, 4.453, 4.454, 4.455, 4.456, 4.457, 4.458, 4.459, 4.460, 4.461, 4.462, 4.463, 4.464, 4.465, 4.466, 4.467, 4.468, 4.469, 4.470, 4.471, 4.472, 4.473, 4.474, 4.475, 4.476, 4.477, 4.478, 4.479, 4.480, 4.481, f12 powell (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 119; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 175; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 192; Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 196, 197, 198; Welch, Tarpeia: Workings of a Roman Myth (2015) 27| 1.115. Φλίας δʼ αὖτʼ ἐπὶ τοῖσιν Ἀραιθυρέηθεν ἵκανεν, < 1.116. ἔνθʼ ἀφνειὸς ἔναιε Διωνύσοιο ἕκητι, < 1.117. πατρὸς ἑοῦ, πηγῇσιν ἐφέστιος Ἀσωποῖο. < 3.1. < 3.1. εἰ δʼ ἄγε νῦν, Ἐρατώ, παρά θʼ ἵστασο, καί μοι ἔνισπε, < 3.2. ἔνθεν ὅπως ἐς Ἰωλκὸν ἀνήγαγε κῶας Ἰήσων < 3.3. Μηδείης ὑπʼ ἔρωτι. σὺ γὰρ καὶ Κύπριδος αἶσαν < 3.4. ἔμμορες, ἀδμῆτας δὲ τεοῖς μελεδήμασι θέλγεις < 3.5. παρθενικάς· τῶ καί τοι ἐπήρατον οὔνομʼ ἀνῆπται. < 3.6. ὧς οἱ μὲν πυκινοῖσιν ἀνωίστως δονάκεσσιν < 3.7. μίμνον ἀριστῆες λελοχημένοι· αἱ δʼ ἐνόησαν < 3.8. Ἥρη Ἀθηναίη τε, Διὸς δʼ αὐτοῖο καὶ ἄλλων < 3.9. ἀθανάτων ἀπονόσφι θεῶν θάλαμόνδε κιοῦσαι < 3.10. βούλευον· πείραζε δʼ Ἀθηναίην πάρος Ἥρη· < 3.11. ‘αὐτὴ νῦν προτέρη, θύγατερ Διός, ἄρχεο βουλῆς. < 3.12. τί χρέος; ἠὲ δόλον τινὰ μήσεαι, ᾧ κεν ἑλόντες < 3.13. χρύσεον Αἰήταο μεθʼ Ἑλλάδα κῶας ἄγοιντο, < 3.14. ἦ καὶ τόνγʼ ἐπέεσσι παραιφάμενοι πεπίθοιεν < 3.15. μειλιχίοις; ἦ γὰρ ὅγʼ ὑπερφίαλος πέλει αἰνῶς. < 3.16. ἔμπης δʼ οὔτινα πεῖραν ἀποτρωπᾶσθαι ἔοικεν.’ < 3.17. ὧς φάτο· τὴν δὲ παρᾶσσον Ἀθηναίη προσέειπεν· < 3.18. ‘καὶ δʼ αὐτὴν ἐμὲ τοῖα μετὰ φρεσὶν ὁρμαίνουσαν, < 3.19. Ἤρη, ἀπηλεγέως ἐξείρεαι. ἀλλά τοι οὔπω < 3.20. φράσσασθαι νοέω τοῦτον δόλον, ὅστις ὀνήσει < 3.21. θυμὸν ἀριστήων· πολέας δʼ ἐπεδοίασα βουλάς.’ < 3.22. ἦ, καὶ ἐπʼ οὔδεος αἵγε ποδῶν πάρος ὄμματʼ ἔπηξαν, < 3.23. ἄνδιχα πορφύρουσαι ἐνὶ σφίσιν· αὐτίκα δʼ Ἥρη < 3.24. τοῖον μητιόωσα παροιτέρη ἔκφατο μῦθον· < 3.25. ‘δεῦρʼ ἴομεν μετὰ Κύπριν· ἐπιπλόμεναι δέ μιν ἄμφω < 3.26. παιδὶ ἑῷ εἰπεῖν ὀτρύνομεν, αἴ κε πίθηται < 3.27. κούρην Αἰήτεω πολυφάρμακον οἷσι βέλεσσιν < 3.28. θέλξαι ὀιστεύσας ἐπʼ Ἰήσονι. τὸν δʼ ἂν ὀίω < 3.29. κείνης ἐννεσίῃσιν ἐς Ἑλλάδα κῶας ἀνάξειν.’ < 3.30. ὧς ἄρʼ ἔφη· πυκινὴ δὲ συνεύαδε μῆτις Ἀθήνῃ, < 3.31. καί μιν ἔπειτʼ ἐξαῦτις ἀμείβετο μειλιχίοισιν· < 3.32. ‘Ἥρη, νήιδα μέν με πατὴρ τέκε τοῖο βολάων, < 3.33. οὐδέ τινα χρειὼ θελκτήριον οἶδα πόθοιο. < 3.34. εἰ δέ σοι αὐτῇ μῦθος ἐφανδάνει, ἦ τʼ ἂν ἔγωγε < 3.35. ἑσποίμην· σὺ δέ κεν φαίης ἔπος ἀντιόωσα.’ < 3.36. ἦ, καὶ ἀναΐξασαι ἐπὶ μέγα δῶμα νέοντο < 3.37. Κύπριδος, ὅ ῥά τέ οἱ δεῖμεν πόσις ἀμφιγυήεις, < 3.38. ὁππότε μιν τὰ πρῶτα παραὶ Διὸς ἦγεν ἄκοιτιν. < 3.39. ἕρκεα δʼ εἰσελθοῦσαι ὑπʼ αἰθούσῃ θαλάμοιο < 3.40. ἔσταν, ἵνʼ ἐντύνεσκε θεὰ λέχος Ἡφαίστοιο. < 3.41. ἀλλʼ ὁ μὲν ἐς χαλκεῶνα καὶ ἄκμονας ἦρι βεβήκει, < 3.42. νήσοιο πλαγκτῆς εὐρὺν μυχόν, ᾧ ἔνι πάντα < 3.43. δαίδαλα χάλκευεν ῥιπῇ πυρόσʼ ἡ δʼ ἄρα μούνη < 3.44. ἧστο δόμῳ δινωτὸν ἀνὰ θρόνον, ἄντα θυράων. < 3.45. λευκοῖσιν δʼ ἑκάτερθε κόμας ἐπιειμένη ὤμοις < 3.46. κόσμει χρυσείῃ διὰ κερκίδι, μέλλε δὲ μακροὺς < 3.47. πλέξασθαι πλοκάμους· τὰς δὲ προπάροιθεν ἰδοῦσα < 3.48. ἔσχεθεν, εἴσω τέ σφʼ ἐκάλει, καὶ ἀπὸ θρόνου ὦρτο, < 3.49. εἷσέ τʼ ἐνὶ κλισμοῖσιν· ἀτὰρ μετέπειτα καὶ αὐτὴ < 3.50. ἵζανεν, ἀψήκτους δὲ χεροῖν ἀνεδήσατο χαίτας. < 3.51. τοῖα δὲ μειδιόωσα προσέννεπεν αἱμυλίοισιν· < 3.52. ‘Ἠθεῖαι, τίς δεῦρο νόος χρειω τε κομίζει < 3.53. δηναιὰς αὔτως; τί δʼ ἱκάνετον, οὔτι πάρος γε < 3.54. λίην φοιτίζουσαι, ἐπεὶ περίεστε θεάων;’ < 3.55. τὴν δʼ Ἥρη τοίοισιν ἀμειβομένη προσέειπεν· < 3.56. ‘Κερτομέεις· νῶιν δὲ κέαρ συνορίνεται ἄτῃ. < 3.57. ἤδη γὰρ ποταμῷ ἐνὶ Φάσιδι νῆα κατίσχει < 3.58. Αἰσονίδης, ἠδʼ ἄλλοι ὅσοι μετὰ κῶας ἕπονται. < 3.59. τῶν ἤτοι πάντων μέν, ἐπεὶ πέλας ἔργον ὄρωρεν, < 3.60. δείδιμεν ἐκπάγλως, περὶ δʼ Αἰσονίδαο μάλιστα. < 3.61. τὸν μὲν ἐγών, εἰ καί περ ἐς Ἄιδα ναυτίλληται < 3.62. λυσόμενος χαλκέων Ἰξίονα νειόθι δεσμῶν, < 3.63. ῥύσομαι, ὅσσον ἐμοῖσιν ἐνὶ σθένος ἔπλετο γυίοις, < 3.64. ὄφρα μὴ ἐγγελάσῃ Πελίης κακὸν οἶτον ἀλύξας, < 3.65. ὅς μʼ ὑπερηνορέῃ θυέων ἀγέραστον ἔθηκεν. < 3.66. καὶ δʼ ἄλλως ἔτι καὶ πρὶν ἐμοὶ μέγα φίλατʼ Ἰήσων < 3.67. ἐξότʼ ἐπὶ προχοῇσιν ἅλις πλήθοντος Ἀναύρου < 3.68. ἀνδρῶν εὐνομίης πειρωμένῃ ἀντεβόλησεν < 3.69. θήρης ἐξανιών· νιφετῷ δʼ ἐπαλύνετο πάντα < 3.70. οὔρεα καὶ σκοπιαὶ περιμήκεες, οἱ δὲ κατʼ αὐτῶν < 3.71. χείμαρροι καναχηδὰ κυλινδόμενοι φορέοντο. < 3.72. γρηὶ δέ μʼ εἰσαμένην ὀλοφύρατο, καί μʼ ἀναείρας < 3.73. αὐτὸς ἑοῖς ὤμοισι διὲκ προαλὲς φέρεν ὕδωρ. < 3.74. τῶ νύ μοι ἄλληκτον περιτίεται· οὐδέ κε λώβην < 3.75. τίσειεν Πελίης, εἰ μή σύ γε νόστον ὀπάσσεις.’ < 3.76. ὧς ηὔδα· Κύπριν δʼ ἐνεοστασίη λάβε μύθων. < 3.77. ἅζετο δʼ ἀντομένην Ἥρην ἕθεν εἰσορόωσα, < 3.78. καί μιν ἔπειτʼ ἀγανοῖσι προσέννεπεν ἥγʼ ἐπέεσσιν· < 3.79. ‘πότνα θεά, μή τοί τι κακώτερον ἄλλο πέλοιτο < 3.80. Κύπριδος, εἰ δὴ σεῖο λιλαιομένης ἀθερίζω < 3.81. ἢ ἔπος ἠέ τι ἔργον, ὅ κεν χέρες αἵγε κάμοιεν < 3.82. ἠπεδαναί· καὶ μή τις ἀμοιβαίη χάρις ἔστω.’ < 3.83. ὧς ἔφαθʼ· Ἥρη δʼ αὖτις ἐπιφραδέως ἀγορευσεν· < 3.84. ‘οὔτι βίης χατέουσαι ἱκάνομεν, οὐδέ τι χειρῶν. < 3.85. ἀλλʼ αὔτως ἀκέουσα τεῷ ἐπικέκλεο παιδὶ < 3.86. παρθένον Αἰήτεω θέλξαι πόθῳ Αἰσονίδαο. < 3.87. εἰ γάρ οἱ κείνη συμφράσσεται εὐμενέουσα, < 3.88. ῥηιδίως μιν ἑλόντα δέρος χρύσειον ὀίω < 3.89. νοστήσειν ἐς Ἰωλκόν, ἐπεὶ δολόεσσα τέτυκται.’ < 3.90. ὧς ἄρʼ ἔφη· Κύπρις δὲ μετʼ ἀμφοτέρῃσιν ἔειπεν· < 3.91. ‘Ἥρη, Ἀθηναίη τε, πίθοιτό κεν ὔμμι μάλιστα, < 3.92. ἢ ἐμοί. ὑμείων γὰρ ἀναιδήτῳ περ ἐόντι < 3.93. τυτθή γʼ αἰδὼς ἔσσετʼ ἐν ὄμμασιν· αὐτὰρ ἐμεῖο < 3.94. οὐκ ὄθεται, μάλα δʼ αἰὲν ἐριδμαίνων ἀθερίζει. < 3.95. καὶ δή οἱ μενέηνα, περισχομένη κακότητι, < 3.96. αὐτοῖσιν τόξοισι δυσηχέας ἆξαι ὀιστοὺς < 3.97. ἀμφαδίην. τοῖον γὰρ ἐπηπείλησε χαλεφθείς, < 3.98. εἰ μὴ τηλόθι χεῖρας, ἕως ἔτι θυμὸν ἐρύκει, < 3.99. ἕξω ἐμάς, μετέπειτά γʼ ἀτεμβοίμην ἑοῖ αὐτῇ.’ < 3.100. ὧς φάτο· μείδησαν δὲ θεαί, καὶ ἐσέδρακον ἄντην < 3.101. ἀλλήλαις. ἡ δʼ αὖτις ἀκηχεμένη προσέειπεν· < 3.102. ‘ἄλλοις ἄλγεα τἀμὰ γέλως πέλει· οὐδέ τί με χρὴ < 3.103. μυθεῖσθαι πάντεσσιν· ἅλις εἰδυῖα καὶ αὐτή. < 3.104. νῦν δʼ ἐπεὶ ὔμμι φίλον τόδε δὴ πέλει ἀμφοτέρῃσιν, < 3.105. πειρήσω, καί μιν μειλίξομαι, οὐδʼ ἀπιθήσει.’ < 3.106. ὧς φάτο· τὴν δʼ Ἥρη ῥαδινῆς ἐπεμάσσατο χειρός, < 3.107. ἦκα δὲ μειδιόωσα παραβλήδην προσέειπεν· < 3.108. ‘οὕτω νῦν, Κυθέρεια, τόδε χρέος, ὡς ἀγορεύεις, < 3.109. ἔρξον ἄφαρ· καὶ μή τι χαλέπτεο, μηδʼ ἐρίδαινε < 3.110. χωομένη σῷ παιδί· μεταλλήξει γὰρ ὀπίσσω.’ < 3.111. ἦ ῥα, καὶ ἔλλιπε θῶκον· ἐφωμάρτησε δʼ Ἀθήνη· < 3.112. ἐκ δʼ ἴσαν ἄμφω ταίγε παλίσσυτοι. ἡ δὲ καὶ αὐτὴ < 3.113. βῆ ῥ̓ ἴμεν Οὐλύμποιο κατὰ πτύχας, εἴ μιν ἐφεύροι. < 3.114. εὗρε δὲ τόνγʼ ἀπάνευθε Διὸς θαλερῇ ἐν ἀλωῇ, < 3.115. οὐκ οἶον, μετα καὶ Γανυμήδεα, τόν ῥά ποτε Ζεὺς < 3.116. οὐρανῷ ἐγκατένασσεν ἐφέστιον ἀθανάτοισιν, < 3.117. κάλλεος ἱμερθείς. ἀμφʼ ἀστραγάλοισι δὲ τώγε < 3.118. χρυσείοις, ἅ τε κοῦροι ὁμήθεες, ἑψιόωντο. < 3.119. καί ῥ̓ ὁ μὲν ἤδη πάμπαν ἐνίπλεον ᾧ ὑπὸ μαζῷ < 3.120. μάργος Ἔρως λαιῆς ὑποΐσχανε χειρὸς ἀγοστόν, < 3.121. ὀρθὸς ἐφεστηώς· γλυκερὸν δέ οἱ ἀμφὶ παρειὰς < 3.122. χροιῇ θάλλεν ἔρευθος. ὁ δʼ ἐγγύθεν ὀκλαδὸν ἧστο < 3.123. σῖγα κατηφιόων· δοιὼ δʼ ἔχεν, ἄλλον ἔτʼ αὔτως < 3.124. ἄλλῳ ἐπιπροϊείς, κεχόλωτο δὲ καγχαλόωντι. < 3.125. καὶ μὴν τούσγε παρᾶσσον ἐπὶ προτέροισιν ὀλέσσας < 3.126. βῆ κενεαῖς σὺν χερσὶν ἀμήχανος, οὐδʼ ἐνόησεν < 3.127. Κύπριν ἐπιπλομένην. ἡ δʼ ἀντίη ἵστατο παιδός, < 3.128. καί μιν ἄφαρ γναθμοῖο κατασχομένη προσέειπεν· < 3.129. ‘τίπτʼ ἐπιμειδιάᾳς, ἄφατον κακόν; ἦέ μιν αὔτως < 3.130. ἤπαφες, οὐδὲ δίκῃ περιέπλεο νῆιν ἐόντα; < 3.131. εἰ δʼ ἄγε μοι πρόφρων τέλεσον χρέος, ὅττι κεν εἴπω· < 3.132. καί κέν τοι ὀπάσαιμι Διὸς περικαλλὲς ἄθυρμα < 3.133. κεῖνο, τό οἱ ποίησε φίλη τροφὸς Ἀδρήστεια < 3.134. ἄντρῳ ἐν Ἰδαίῳ ἔτι νήπια κουρίζοντι, < 3.135. σφαῖραν ἐυτρόχαλον, τῆς οὐ σύγε μείλιον ἄλλο < 3.136. χειρῶν Ἡφαίστοιο κατακτεατίσσῃ ἄρειον. < 3.137. χρύσεα μέν οἱ κύκλα τετεύχαται· ἀμφὶ δʼ ἑκάστῳ < 3.138. διπλόαι ἁψῖδες περιηγέες εἱλίσσονται· < 3.139. κρυπταὶ δὲ ῥαφαί εἰσιν· ἕλιξ δʼ ἐπιδέδρομε πάσαις < 3.140. κυανέη. ἀτὰρ εἴ μιν ἑαῖς ἐνὶ χερσὶ βάλοιο, < 3.141. ἀστὴρ ὥς, φλεγέθοντα διʼ ἠέρος ὁλκὸν ἵησιν. < 3.142. τήν τοι ἐγὼν ὀπάσω· σὺ δὲ παρθένον Αἰήταο < 3.143. θέλξον ὀιστεύσας ἐπʼ Ἰήσονι· μηδέ τις ἔστω < 3.144. ἀμβολίη. δὴ γάρ κεν ἀφαυροτέρη χάρις εἴη.’ < 3.145. ὧς φάτο· τῷ δʼ ἀσπαστὸν ἔπος γένετʼ εἰσαΐοντι. < 3.146. μείλια δʼ ἔκβαλε πάντα, καὶ ἀμφοτέρῃσι χιτῶνος < 3.147. νωλεμὲς ἔνθα καὶ ἔνθα θεᾶς ἔχεν ἀμφιμεμαρπώς. < 3.148. λίσσετο δʼ αἶψα πορεῖν αὐτοσχεδόν· ἡ δʼ ἀγανοῖσιν < 3.149. ἀντομένη μύθοισιν, ἐπειρύσσασα παρειάς, < 3.150. κύσσε ποτισχομένη, καὶ ἀμείβετο μειδιόωσα· < 3.151. ‘ἴστω νῦν τόδε σεῖο φίλον κάρη ἠδʼ ἐμὸν αὐτῆς, < 3.152. ἦ μέν τοι δῶρόν γε παρέξομαι, οὐδʼ ἀπατήσω, < 3.153. εἴ κεν ἐνισκίμψῃς κούρῃ βέλος Αἰήταο.’ < 3.154. φῆ· ὁ δʼ ἄρʼ ἀστραγάλους συναμήσατο, κὰδ δὲ φαεινῷ < 3.155. μητρὸς ἑῆς εὖ πάντας ἀριθμήσας βάλε κόλπῳ. < 3.156. αὐτίκα δʼ ἰοδόκην χρυσέῃ περικάτθετο μίτρῃ < 3.157. πρέμνῳ κεκλιμένην· ἀνὰ δʼ ἀγκύλον εἵλετο τόξον. < 3.158. βῆ δὲ διὲκ μεγάροιο Διὸς πάγκαρπον ἀλωήν. < 3.159. αὐτὰρ ἔπειτα πύλας ἐξήλυθεν Οὐλύμποιο < 3.160. αἰθερίας· ἔνθεν δὲ καταιβάτις ἐστὶ κέλευθος < 3.161. οὐρανίη· δοιὼ δὲ πόλοι ἀνέχουσι κάρηνα < 3.162. οὐρέων ἠλιβάτων, κορυφαὶ χθονός, ᾗχί τʼ ἀερθεὶς < 3.163. ἠέλιος πρώτῃσιν ἐρεύθεται ἀκτίνεσσιν. < 3.164. νειόθι δʼ ἄλλοτε γαῖα φερέσβιος ἄστεά τʼ ἀνδρῶν < 3.165. φαίνετο καὶ ποταμῶν ἱεροὶ ῥόοι, ἄλλοτε δʼ αὖτε < 3.166. ἄκριες, ἀμφὶ δὲ πόντος ἀνʼ αἰθέρα πολλὸν ἰόντι. < 3.167. ἥρωες δʼ ἀπάνευθεν ἑῆς ἐπὶ σέλμασι νηὸς < 3.169. αὐτὸς δʼ Αἰσονίδης μετεφώνεεν· οἱ δʼ ὑπάκουον < 3.170. ἠρέμας ᾗ ἐνὶ χώρῃ ἐπισχερὼ ἑδριόωντες· < 3.171. ‘ὦ φίλοι, ἤτοι ἐγὼ μὲν ὅ μοι ἐπιανδάνει αὐτῷ < 3.172. ἐξερέω· τοῦ δʼ ὔμμι τέλος κρηῆναι ἔοικεν. < 3.173. ξυνὴ γὰρ χρειώ, ξυνοὶ δέ τε μῦθοι ἔασιν < 3.174. πᾶσιν ὁμῶς· ὁ δὲ σῖγα νόον βουλήν τʼ ἀπερύκων < 3.175. ἴστω καὶ νόστου τόνδε στόλον οἶος ἀπούρας. < 3.176. ὧλλοι μὲν κατὰ νῆα σὺν ἔντεσι μίμνεθʼ ἕκηλοι· < 3.177. αὐτὰρ ἐγὼν ἐς δώματʼ ἐλεύσομαι Αἰήταο, < 3.178. υἷας ἑλὼν Φρίξοιο δύω δʼ ἐπὶ τοῖσιν ἑταίρους. < 3.182. ὧδε γὰρ ἐξ αὐτοῖο πάρος κακότητα δαέντες < 3.190. πρηΰνας. ὁ δὲ καί ποτʼ ἀμύμονα Φρίξον ἔδεκτο < 3.191. μητρυιῆς φεύγοντα δόλον πατρός τε θυηλάς. < 3.192. πάντες ἐπεὶ πάντῃ καὶ ὅτις μάλα κύντατος ἀνδρῶν, < 3.193. ξεινίου αἰδεῖται Ζηνὸς θέμιν ἠδʼ ἀλεγίζει.’ < 3.194. ὧς φάτʼ· ἐπῄνησαν δὲ νέοι ἔπος Αἰσονίδαο < 3.195. πασσυδίῃ, οὐδʼ ἔσκε παρὲξ ὅτις ἄλλο κελεύοι. < 3.200. Κιρκαῖον τόδε που κικλήσκεται· ἔνθα δὲ πολλαὶ < 3.201. ἑξείης πρόμαλοί τε καὶ ἰτέαι ἐκπεφύασιν, < 3.202. τῶν καὶ ἐπʼ ἀκροτάτων νέκυες σειρῇσι κρέμανται < 3.203. δέσμιοι. εἰσέτι νῦν γὰρ ἄγος Κόλχοισιν ὄρωρεν < 3.204. ἀνέρας οἰχομένους πυρὶ καιέμεν· οὐδʼ ἐνὶ γαίῃ < 3.205. ἔστι θέμις στείλαντας ὕπερθʼ ἐπὶ σῆμα χέεσθαι, < 3.206. ἀλλʼ ἐν ἀδεψήτοισι κατειλύσαντε βοείαις < 3.207. δενδρέων ἐξάπτειν ἑκὰς ἄστεος. ἠέρι δʼ ἴσην < 3.208. καὶ χθὼν ἔμμορεν αἶσαν, ἐπεὶ χθονὶ ταρχύουσιν < 3.209. θηλυτέρας· ἡ γάρ τε δίκη θεσμοῖο τέτυκται. < 3.210. τοῖσι δὲ νισσομένοις Ἥρη φίλα μητιόωσα < 3.211. ἠέρα πουλὺν ἐφῆκε διʼ ἄστεος, ὄφρα λάθοιεν < 3.212. Κόλχων μυρίον ἔθνος ἐς Αἰήταο κιόντες. < 3.213. ὦκα δʼ ὅτʼ ἐκ πεδίοιο πόλιν καὶ δώμαθʼ ἵκοντο < 3.214. Αἰήτεω, τότε δʼ αὖτις ἀπεσκέδασεν νέφος Ἥρη. < 3.215. ἔσταν δʼ ἐν προμολῇσι τεθηπότες ἕρκεʼ ἄνακτος < 3.216. εὐρείας τε πύλας καὶ κίονας, οἳ περὶ τοίχους < 3.217. ἑξείης ἄνεχον· θριγκὸς δʼ ἐφύπερθε δόμοιο < 3.218. λαΐνεος χαλκέῃσιν ἐπὶ γλυφίδεσσιν ἀρήρει. < 3.219. εὔκηλοι δʼ ὑπὲρ οὐδὸν ἔπειτʼ ἔβαν. ἄγχι δὲ τοῖο < 3.220. ἡμερίδες χλοεροῖσι καταστεφέες πετάλοισιν < 3.221. ὑψοῦ ἀειρόμεναι μέγʼ ἐθήλεον. αἱ δʼ ὑπὸ τῇσιν < 3.222. ἀέναοι κρῆναι πίσυρες ῥέον, ἃς ἐλάχηνεν < 3.223. Ἥφαιστος. καί ῥʼ ἡ μέν ἀναβλύεσκε γάλακτι, < 3.224. ἡ δʼ οἴνῳ, τριτάτη δὲ θυώδεϊ νᾶεν ἀλοιφῇ· < 3.225. ἡ δʼ ἄρʼ ὕδωρ προρέεσκε, τὸ μέν ποθι δυομένῃσιν < 3.226. θέρμετο Πληιάδεσσιν, ἀμοιβηδὶς δʼ ἀνιούσαις < 3.227. κρυστάλλῳ ἴκελον κοίλης ἀνεκήκιε πέτρης. < 3.228. τοῖʼ ἄρʼ ἐνὶ μεγάροισι Κυταιέος Αἰήταο < 3.229. τεχνήεις Ἥφαιστος ἐμήσατο θέσκελα ἔργα. < 3.230. καί οἱ χαλκόποδας ταύρους κάμε, χάλκεα δέ σφεων < 3.231. ἦν στόματʼ, ἐκ δὲ πυρὸς δεινὸν σέλας ἀμπνείεσκον· < 3.232. πρὸς δὲ καὶ αὐτόγυον στιβαροῦ ἀδάμαντος ἄροτρον < 3.233. ἤλασεν, Ἠελίῳ τίνων χάριν, ὅς ῥά μιν ἵπποις < 3.234. δέξατο, Φλεγραίῃ κεκμηότα δηιοτῆτι. < 3.235. ἔνθα δὲ καὶ μέσσαυλος ἐλήλατο· τῇ δʼ ἐπὶ πολλαὶ < 3.236. δικλίδες εὐπηγεῖς θάλαμοί τʼ ἔσαν ἔνθα καὶ ἔνθα· < 3.237. δαιδαλέη δʼ αἴθουσα παρὲξ ἑκάτερθε τέτυκτο. < 3.238. λέχρις δʼ αἰπύτεροι δόμοι ἕστασαν ἀμφοτέρωθεν. < 3.239. τῶν ἤτοι ἄλλῳ μέν, ὅτις καὶ ὑπείροχος ἦεν, < 3.240. κρείων Αἰήτης σὺν ἑῇ ναίεσκε δάμαρτι· < 3.241. ἄλλῳ δʼ Ἄψυρτος ναῖεν πάις Αἰήταο. < 3.242. τὸν μὲν Καυκασίη νύμφη τέκεν Ἀστερόδεια < 3.243. πρίν περ κουριδίην θέσθαι Εἰδυῖαν ἄκοιτιν, < 3.244. Τηθύος Ὠκεανοῦ τε πανοπλοτάτην γεγαυῖαν. < 3.245. καί μιν Κόλχων υἷες ἐπωνυμίην Φαέθοντα < 3.246. ἔκλεον, οὕνεκα πᾶσι μετέπρεπεν ἠιθέοισιν. < 3.247. τοὺς δʼ ἔχον ἀμφίπολοί τε καὶ Αἰήταο θύγατρες < 3.248. ἄμφω, Χαλκιόπη Μήδειά τε. τὴν μὲν ἄρʼ οἵγε < 3.249. ἐκ θαλάμου θάλαμόνδε κασιγνήτην μετιοῦσαν-- < 3.250. Ἥρη γάρ μιν ἔρυκε δόμῳ· πρὶν δʼ οὔτι θάμιζεν < 3.251. ἐν μεγάροις, Ἑκάτης δὲ πανήμερος ἀμφεπονεῖτο < 3.252. νηόν, ἐπεί ῥα θεᾶς αὐτὴ πέλεν ἀρήτειρα-- < 3.253. καί σφεας ὡς ἴδεν ἆσσον, ἀνίαχεν· ὀξὺ δʼ ἄκουσεν < 3.254. Χαλκιόπη· δμωαὶ δὲ ποδῶν προπάροιθε βαλοῦσαι < 3.255. νήματα καὶ κλωστῆρας ἀολλέες ἔκτοθι πᾶσαι < 3.256. ἔδραμον. ἡ δʼ ἅμα τοῖσιν ἑοὺς υἱῆας ἰδοῦσα < 3.257. ὑψοῦ χάρματι χεῖρας ἀνέσχεθεν· ὧς δὲ καὶ αὐτοὶ < 3.258. μητέρα δεξιόωντο, καὶ ἀμφαγάπαζον ἰδόντες < 3.259. γηθόσυνοι· τοῖον δὲ κινυρομένη φάτο μῦθον· < 3.260. ‘ἔμπης οὐκ ἄρʼ ἐμέλλετʼ ἀκηδείῃ με λιπόντες < 3.261. τηλόθι πλάγξασθαι· μετὰ δʼ ὑμέας ἔτραπεν αἶσα. < 3.262. δειλὴ ἐγώ, οἷον πόθον Ἑλλάδος ἔκποθεν ἄτης < 3.263. λευγαλέης Φρίξοιο ἐφημοσύνῃσιν ἕλεσθε < 3.264. πατρός. ὁ μὲν θνῄσκων στυγερὰς ἐπετείλατʼ ἀνίας < 3.265. ἡμετέρῃ κραδίῃ. τί δέ κεν πόλιν Ὀρχομενοῖο, < 3.266. ὅστις ὅδʼ Ὀρχομενός, κτεάνων Ἀθάμαντος ἕκητι < 3.270. Χαλκιόπης ἀίουσα· τὸ δʼ αὐτίκα πᾶν ὁμάδοιο < 3.271. ἕρκος ἐπεπλήθει. τοὶ μὲν μέγαν ἀμφιπένοντο < 3.272. ταῦρον ἅλις δμῶες· τοὶ δὲ ξύλα κάγκανα χαλκῷ < 3.273. κόπτον· τοὶ δὲ λοετρὰ πυρὶ ζέον· οὐδέ τις ἦεν, < 3.274. ὃς καμάτου μεθίεσκεν, ὑποδρήσσων βασιλῆι. < 3.275. τόφρα δʼ Ἔρως πολιοῖο διʼ ἠέρος ἷξεν ἄφαντος, < 3.276. τετρηχώς, οἷόν τε νέαις ἐπὶ φορβάσιν οἶστρος < 3.277. τέλλεται, ὅν τε μύωπα βοῶν κλείουσι νομῆες. < 3.278. ὦκα δʼ ὑπὸ φλιὴν προδόμῳ ἔνι τόξα τανύσσας < 3.279. ἰοδόκης ἀβλῆτα πολύστονον ἐξέλετʼ ἰόν. < 3.280. ἐκ δʼ ὅγε καρπαλίμοισι λαθὼν ποσὶν οὐδὸν ἄμειψεν < 3.281. ὀξέα δενδίλλων· αὐτῷ ὑπὸ βαιὸς ἐλυσθεὶς < 3.282. Αἰσονίδῃ γλυφίδας μέσσῃ ἐνικάτθετο νευρῇ, < 3.283. ἰθὺς δʼ ἀμφοτέρῃσι διασχόμενος παλάμῃσιν < 3.284. ἧκʼ ἐπὶ Μηδείῃ· τὴν δʼ ἀμφασίη λάβε θυμόν. < 3.285. αὐτὸς δʼ ὑψορόφοιο παλιμπετὲς ἐκ μεγάροιο < 3.286. καγχαλόων ἤιξε· βέλος δʼ ἐνεδαίετο κούρῃ < 3.287. νέρθεν ὑπὸ κραδίῃ, φλογὶ εἴκελον· ἀντία δʼ αἰεὶ < 3.288. βάλλεν ὑπʼ Αἰσονίδην ἀμαρύγματα, καί οἱ ἄηντο < 3.289. στηθέων ἐκ πυκιναὶ καμάτῳ φρένες, οὐδέ τινʼ ἄλλην < 3.290. μνῆστιν ἔχεν, γλυκερῇ δὲ κατείβετο θυμὸν ἀνίῃ. < 3.291. ὡς δὲ γυνὴ μαλερῷ περὶ κάρφεα χεύατο δαλῷ < 3.292. χερνῆτις, τῇπερ ταλασήια ἔργα μέμηλεν, < 3.293. ὥς κεν ὑπωρόφιον νύκτωρ σέλας ἐντύναιτο, < 3.294. ἄγχι μάλʼ ἐγρομένη· τὸ δʼ ἀθέσφατον ἐξ ὀλίγοιο < 3.295. δαλοῦ ἀνεγρόμενον σὺν κάρφεα πάντʼ ἀμαθύνει· < 3.296. τοῖος ὑπὸ κραδίῃ εἰλυμένος αἴθετο λάθρῃ < 3.297. οὖλος Ἔρως· ἁπαλὰς δὲ μετετρωπᾶτο παρειὰς < 3.298. ἐς χλόον, ἄλλοτʼ ἔρευθος, ἀκηδείῃσι νόοιο. < 3.299. δμῶες δʼ ὁππότε δή σφιν ἐπαρτέα θῆκαν ἐδωδήν, < 3.300. αὐτοί τε λιαροῖσιν ἐφαιδρύναντο λοετροῖς, < 3.301. ἀσπασίως δόρπῳ τε ποτῆτί τε θυμὸν ἄρεσσαν. < 3.648. δὴν δὲ καταυτόθι μίμνεν ἐνὶ προδόμῳ θαλάμοιο, < 3.649. αἰδοῖ ἐεργομένη· μετὰ δʼ ἐτράπετʼ αὖτις ὀπίσσω < 3.650. στρεφθεῖσʼ· ἐκ δὲ πάλιν κίεν ἔνδοθεν, ἄψ τʼ ἀλέεινεν < 3.651. εἴσω· τηΰσιοι δὲ πόδες φέρον ἔνθα καὶ ἔνθα· < 3.652. ἤτοι ὅτʼ ἰθύσειεν, ἔρυκέ μιν ἔνδοθεν αἰδώς· < 3.653. αἰδοῖ δʼ ἐργομένην θρασὺς ἵμερος ὀτρύνεσκεν. < 3.654. τρὶς μὲν ἐπειρήθη, τρὶς δʼ ἔσχετο, τέτρατον αὖτις < 3.655. λέκτροισιν πρηνὴς ἐνικάππεσεν εἱλιχθεῖσα. < 3.656. ὡς δʼ ὅτε τις νύμφη θαλερὸν πόσιν ἐν θαλάμοισιν < 3.657. μύρεται, ᾧ μιν ὄπασσαν ἀδελφεοὶ ἠδὲ τοκῆες, < 3.658. οὐδέ τί πω πάσαις ἐπιμίσγεται ἀμφιπόλοισιν < 3.659. αἰδοῖ ἐπιφροσύνῃ τε· μυχῷ δʼ ἀχέουσα θαάσσει· < 3.660. τὸν δέ τις ὤλεσε μοῖρα, πάρος ταρπήμεναι ἄμφω < 3.661. δήνεσιν ἀλλήλων· ἡ δʼ ἔνδοθι δαιομένη περ < 3.662. σῖγα μάλα κλαίει χῆρον λέχος εἰσορόωσα, < 3.663. μή μιν κερτομέουσαι ἐπιστοβέωσι γυναῖκες· < 3.664. τῇ ἰκέλη Μήδεια κινύρετο. τὴν δέ τις ἄφνω < 3.681. ὧς φάτο· τῆς δʼ ἐρύθηνε παρήια· δὴν δέ μιν αἰδὼς < 3.682. παρθενίη κατέρυκεν ἀμείψασθαι μεμαυῖαν. < 3.683. μῦθος δʼ ἄλλοτε μέν οἱ ἐπʼ ἀκροτάτης ἀνέτελλεν < 3.684. γλώσσης, ἄλλοτʼ ἔνερθε κατὰ στῆθος πεπότητο. < 3.685. πολλάκι δʼ ἱμερόεν μὲν ἀνὰ στόμα θυῖεν ἐνισπεῖν· < 3.686. φθογγῇ δʼ οὐ προύβαινε παροιτέρω· ὀψὲ δʼ ἔειπεν < 3.687. τοῖα δόλῳ· θρασέες γὰρ ἐπεκλονέεσκον Ἔρωτες· < 3.688. ‘Χαλκιόπη, περί μοι παίδων σέο θυμὸς ἄηται, < 3.689. μή σφε πατὴρ ξείνοισι σὺν ἀνδράσιν αὐτίκʼ ὀλέσσῃ. < 3.690. τοῖα κατακνώσσουσα μινυνθαδίῳ νέον ὕπνῳ < 3.691. λεύσσω ὀνείρατα λυγρά, τά τις θεὸς ἀκράαντα < 3.692. θείη, μηδʼ ἀλεγεινὸν ἐφʼ υἱάσι κῆδος ἕλοιο.’ < 4.442. τοῖα παραιφαμένη θελκτήρια φάρμακʼ ἔπασσεν < 4.443. αἰθέρι καὶ πνοιῇσι, τά κεν καὶ ἄπωθεν ἐόντα < 4.444. ἄγριον ἠλιβάτοιο κατʼ οὔρεος ἤγαγε θῆρα. < 4.445. σχέτλιʼ Ἔρως, μέγα πῆμα, μέγα στύγος ἀνθρώποισιν, < 4.446. ἐκ σέθεν οὐλόμεναί τʼ ἔριδες στοναχαί τε γόοι τε, < 4.447. ἄλγεά τʼ ἄλλʼ ἐπὶ τοῖσιν ἀπείρονα τετρήχασιν. < 4.448. δυσμενέων ἐπὶ παισὶ κορύσσεο, δαῖμον, ἀερθείς, < 4.449. οἷος Μηδείῃ στυγερὴν φρεσὶν ἔμβαλες ἄτην. < 4.452. ἦμος ὅτʼ Ἀρτέμιδος νήσῳ ἔνι τήνγʼ ἐλίποντο < 4.453. συνθεσίῃ. τοὶ μέν ῥα διάνδιχα νηυσὶν ἔκελσαν < 4.454. σφωιτέραις κρινθέντες· ὁ δʼ ἐς λόχον ᾖεν Ἰήσων < 4.455. δέγμενος Ἄψυρτόν τε καὶ οὓς ἐξαῦτις ἑταίρους. < 4.456. αὐτὰρ ὅγʼ αἰνοτάτῃσιν ὑποσχεσίῃσι δολωθεὶς < 4.457. καρπαλίμως ᾗ νηὶ διὲξ ἁλὸς οἶδμα περήσας, < 4.458. νύχθʼ ὕπο λυγαίην ἱερῆς ἐπεβήσατο νήσου· < 4.459. οἰόθι δʼ ἀντικρὺ μετιὼν πειρήσατο μύθοις < 4.460. εἷο κασιγνήτης, ἀταλὸς πάις οἷα χαράδρης < 4.461. χειμερίης, ἣν οὐδὲ διʼ αἰζηοὶ περόωσιν. < 4.462. εἴ κε δόλον ξείνοισιν ἐπʼ ἀνδράσι τεχνήσαιτο. < 4.463. καὶ τὼ μὲν τὰ ἕκαστα συνῄνεον ἀλλήλοισιν· < 4.464. αὐτίκα δʼ Αἰσονίδης πυκινοῦ ἐξᾶλτο λόχοιο, < 4.465. γυμνὸν ἀνασχόμενος παλάμῃ ξίφος· αἶψα δὲ κούρη < 4.466. ἔμπαλιν ὄμματʼ ἔνεικε, καλυψαμένη ὀθόνῃσιν, < 4.467. μὴ φόνον ἀθρήσειε κασιγνήτοιο τυπέντος. < 4.468. τὸν δʼ ὅγε, βουτύπος ὥστε μέγαν κερεαλκέα ταῦρον, < 4.469. πλῆξεν ὀπιπεύσας νηοῦ σχεδόν, ὅν ποτʼ ἔδειμαν < 4.470. Ἀρτέμιδι Βρυγοὶ περιναιέται ἀντιπέρηθεν. < 4.471. τοῦ ὅγʼ ἐνὶ προδόμῳ γνὺξ ἤριπε· λοίσθια δʼ ἥρως < 4.472. θυμὸν ἀναπνείων χερσὶν μέλαν ἀμφοτέρῃσιν < 4.473. αἷμα κατʼ ὠτειλὴν ὑποΐσχετο· τῆς δὲ καλύπτρην < 4.474. ἀργυφέην καὶ πέπλον ἀλευομένης ἐρύθηνεν. < 4.475. ὀξὺ δὲ πανδαμάτωρ λοξῷ ἴδεν οἷον ἔρεξαν < 4.476. ὄμματι νηλειὴς ὀλοφώιον ἔργον Ἐρινύς. < 4.477. ἥρως δʼ Αἰσονίδης ἐξάργματα τάμνε θανόντος, < 4.478. τρὶς δʼ ἀπέλειξε φόνου, τρὶς δʼ ἐξ ἄγος ἔπτυσʼ ὀδόντων, < 4.479. ἣ θέμις αὐθέντῃσι δολοκτασίας ἱλάεσθαι. < 4.480. ὑγρὸν δʼ ἐν γαίῃ κρύψεν νέκυν, ἔνθʼ ἔτι νῦν περ < 4.481. κείαται ὀστέα κεῖνα μετʼ ἀνδράσιν Ἀψυρτεῦσιν. < | 1.115. After them came Phlias from Araethyrea, where he dwelt in affluence by the favour of his father Dionysus, in his home by the springs of Asopus. 3.1. Come now, Erato, stand by my side, and say next how Jason brought back the fleece to Iolcus aided by the love of Medea. For thou sharest the power of Cypris, and by thy love-cares dost charm unwedded maidens; wherefore to thee too is attached a name that tells of love. 3.6. Thus the heroes, unobserved, were waiting in ambush amid the thick reed-beds; but Hera and Athena took note of them, and, apart from Zeus and the other immortals, entered a chamber and took counsel together; and Hera first made trial of Athena: "Do thou now first, daughter of Zeus, give advice. What must be done? Wilt thou devise some scheme whereby they may seize the Golden Fleece of Aeetes and bear it to Hellas, or can they deceive the king with soft words and so work persuasion? of a truth he is terribly overweening. Still it is right to shrink from no endeavour." 3.17. Thus she spake, and at once Athena addressed her: "I too was pondering such thoughts in my heart, Hera, when thou didst ask me outright. But not yet do I think that I have conceived a scheme to aid the courage of the heroes, though I have balanced many plans." 3.22. She ended, and the goddesses fixed their eyes on the ground at their feet, brooding apart; and straightway Hera was the first to speak her thought: "Come, let us go to Cypris; let both of us accost her and urge her to bid her son (if only he will obey) speed his shaft at the daughter of Aeetes, the enchantress, and charm her with love for Jason. And I deem that by her device he will bring back the fleece to Hellas." 3.30. Thus she spake, and the prudent plan pleased Athena, and she addressed her in reply with gentle words: "Hera, my father begat me to be a stranger to the darts of love, nor do I know any charm to work desire. But if the word pleases thee, surely I will follow; but thou must speak when we meet her." 3.36. So she said, and starting forth they came to the mighty palace of Cypris, which her husband, the halt-footed god, had built for her when first he brought her from Zeus to be his wife. And entering the court they stood beneath the gallery of the chamber where the goddess prepared the couch of Hephaestus. But he had gone early to his forge and anvils to a broad cavern in a floating island where with the blast of flame he wrought all manner of curious work; and she all alone was sitting within, on an inlaid seat facing the door. And her white shoulders on each side were covered with the mantle of her hair and she was parting it with a golden comb and about to braid up the long tresses; but when she saw the goddesses before her, she stayed and called them within, and rose from her seat and placed them on couches. Then she herself sat down, and with her hands gathered up the locks still uncombed. And smiling she addressed them with crafty words: "Good friends, what intent, what occasion brings you here after so long? Why have ye come, not too frequent visitors before, chief among goddesses that ye are?" 3.55. And to her Hera replied: "Thou dost mock us, but our hearts are stirred with calamity. For already on the river Phasis the son of Aeson moors his ship, he and his comrades in quest of the fleece. For all their sakes we fear terribly (for the task is nigh at hand) but most for Aeson's son. Him will I deliver, though he sail even to Hades to free Ixion below from his brazen chains, as far as strength lies in my limbs, so that Pelias may not mock at having escaped an evil doom — Pelias who left me unhonoured with sacrifice. Moreover Jason was greatly loved by me before, ever since at the mouth of Anaurus in flood, as I was making trial of men's righteousness, he met me on his return from the chase; and all the mountains and long ridged peaks were sprinkled with snow, and from them the torrents rolling down were rushing with a roar. And he took pity on me in the likeness of an old crone, and raising me on his shoulders himself bore me through the headlong tide. So he is honoured by me unceasingly; nor will Pelias pay the penalty of his outrage, unless thou wilt grant Jason his return." 3.76. Thus she spake, and speechlessness seized Cypris. And beholding Hera supplicating her she felt awe, and then addressed her with friendly words: "Dread goddess, may no viler thing than Cypris ever be found, if I disregard thy eager desire in word or deed, whatever my weak arms can effect; and let there be no favour in return." 3.83. She spake, and Hera again addressed her with prudence: "It is not in need of might or of strength that we have come. But just quietly bid thy boy charm Aeetes' daughter with love for Jason. For if she will aid him with her kindly counsel, easily do I think he will win the fleece of gold and return to Iolcus, for she is full of wiles." 3.90. Thus she spake, and Cypris addressed them both: "Hera and Athena, he will obey you rather than me. For unabashed though he is, there will be some slight shame in his eyes before you; but he has no respect for me, but ever slights me in contentious mood. And, overborne by his naughtiness, I purpose to break his ill-sounding arrows and his bow in his very sight. For in his anger he has threatened that if I shall not keep my hands off him while he still masters his temper, I shall have cause to blame myself thereafter." 3.100. So she spake, and the goddesses smiled and looked at each other. But Cypris again spoke, vexed at heart: "To others my sorrows are a jest; nor ought I to tell them to all; I know them too well myself. But now, since this pleases you both, I will make the attempt and coax him, and he will not say me nay." 3.106. Thus she spake, and Hera took her slender hand and gently smiling, replied: "Perform this task, Cytherea, straightway, as thou sayest; and be not angry or contend with thy boy; he will cease hereafter to vex thee." 3.111. She spake, and left her seat, and Athena accompanied her and they went forth both hastening back. And Cypris went on her way through the glens of Olympus to find her boy. And she found him apart, in the blooming orchard of Zeus, not alone, but with him Ganymedes, whom once Zeus had set to dwell among the immortal gods, being enamoured of his beauty. And they were playing for golden dice, as boys in one house are wont to do. And already greedy Eros was holding the palm of his left hand quite full of them under his breast, standing upright; and on the bloom of his cheeks a sweet blush was glowing. But the other sat crouching hard by, silent and downcast, and he had two dice left which he threw one after the other, and was angered by the loud laughter of Eros. And lo, losing them straightway with the former, he went off empty handed, helpless, and noticed not the approach of Cypris. 3.127. And she stood before her boy, and laying her hand on his lips, addressed him: "Why dost thou smile in triumph, unutterable rogue? Hast thou cheated him thus, and unjustly overcome the innocent child? Come, be ready to perform for me the task I will tell thee of, and I will give thee Zeus' all-beauteous plaything — the one which his dear nurse Adrasteia made for him, while he still lived a child, with childish ways, in the Idaean cave — a well-rounded ball; no better toy wilt thou get from the hands of Hephaestus. All of gold are its zones, and round each double seams run in a circle; but the stitches are hidden, and a dark blue spiral overlays them all. But if thou shouldst cast it with thy hands, lo, like a star, it sends a flaming track through the sky. This I will give thee; and do thou strike with thy shaft and charm the daughter of Aeetes with love for Jason; and let there be no loitering. For then my thanks would be the slighter." 3.145. Thus she spake, and welcome were her words to the listening boy. And he threw down all his toys, and eagerly seizing her robe on this side and on that, clung to the goddess. And he implored her to bestow the gift at once; but she, facing him with kindly words, touched his cheeks, kissed him and drew him to her, and replied with a smile: "Be witness now thy dear head and mine, that surely I will give thee the gift and deceive thee not, if thou wilt strike with thy shaft Aeetes' daughter." 3.154. She spoke, and he gathered up his dice, and having well counted them all threw them into his mother's gleaming lap. And straightway with golden baldric he slung round him his quiver from where it leant against a tree-trunk, and took up his curved bow. And he fared forth through the fruitful orchard of the palace of Zeus. Then he passed through the gates of Olympus high in air; hence is a downward path from heaven; and the twin poles rear aloft steep mountain tops the highest crests of earth, where the risen sun grows ruddy with his first beams. And beneath him there appeared now the life-giving earth and cities of men and sacred streams of rivers, and now in turn mountain peaks and the ocean all around, as he swept through the vast expanse of air. 3.167. Now the heroes apart in ambush, in a back-water of the river, were met in council, sitting on the benches of their ship. And Aeson's son himself was speaking among them; and they were listening silently in their places sitting row upon row: "My friends, what pleases myself that will I say out; it is for you to bring about its fulfilment. For in common is our task, and common to all alike is the right of speech; and he who in silence withholds his thought and his counsel, let him know that it is he alone that bereaves this band of its home-return. Do ye others rest here in the ship quietly with your arms; but I will go to the palace of Aeetes, taking with me the sons of Phrixus and two comrades as well. And when I meet him I will first make trial with words to see if he will be willing to give up the Golden Fleece for friendship's sake or not, but trusting to his might will set at nought our quest. For so, learning his frowardness first from himself, we will consider whether we shall meet him in battle, or some other plan shall avail us, if we refrain from the war-cry. And let us not merely by force, before putting words to the test, deprive him of his own possession. But first it is better to go to him and win his favour by speech. oftentimes, I ween, does speech accomplish at need what prowess could hardly catty through, smoothing the path in manner befitting. And he once welcomed noble Phrixus, a fugitive from his stepmother's wiles and the sacrifice prepared by his father. For all men everywhere, even the most shameless, reverence the ordice of Zeus, god of strangers, and regard it." 3.194. Thus he spake, and the youths approved the words of Aeson's son with one accord, nor was there one to counsel otherwise. And then he summoned to go with him the sons of Phrixus, and Telamon and Augeias; and himself took Hermes' wand; and at once they passed forth from the ship beyond the reeds and the water to dry land, towards the rising ground of the plain. The plain, I wis, is called Circe's; and here in line grow many willows and osiers, on whose topmost branches hang corpses bound with cords. For even now it is an abomination with the Colchians to burn dead men with fire; nor is it lawful to place them in the earth and raise a mound above, but to wrap them in untanned oxhides and suspend them from trees far from the city. And so earth has an equal portion with air, seeing that they bury the women; for that is the custom of their land. 3.210. And as they went Hera with friendly thought spread a thick mist through the city, that they might fare to the palace of Aeetes unseen by the countless hosts of the Colchians. But soon when from the plain they came to the city and Aeetes' palace, then again Hera dispersed the mist. And they stood at the entrance, marvelling at the king's courts and the wide gates and columns which rose in ordered lines round the walls; and high up on the palace a coping of stone rested on brazen triglyphs. And silently they crossed the threshold. And close by garden vines covered with green foliage were in full bloom, lifted high in air. And beneath them ran four fountains, ever-flowing, which Hephaestus had delved out. One was gushing with milk, one with wine, while the third flowed with fragrant oil; and the fourth ran with water, which grew warm at the setting of the Pleiads, and in turn at their rising bubbled forth from the hollow rock, cold as crystal. Such then were the wondrous works that the craftsman-god Hephaestus had fashioned in the palace of Cytaean Aeetes. And he wrought for him bulls with feet of bronze, and their mouths were of bronze, and from them they breathed out a terrible flame of fire; moreover he forged a plough of unbending adamant, all in one piece, in payment of thanks to Helios, who had taken the god up in his chariot when faint from the Phlegraean fight. And here an inner-court was built, and round it were many well-fitted doors and chambers here and there, and all along on each side was a richly-wrought gallery. And on both sides loftier buildings stood obliquely. In one, which was the loftiest, lordly Aeetes dwelt with his queen; and in another dwelt Apsyrtus, son of Aeetes, whom a Caucasian nymph, Asterodeia, bare before he made Eidyia his wedded wife, the youngest daughter of Tethys and Oceanus. And the sons of the Colchians called him by the new name of Phaethon, because he outshone all the youths. The other buildings the handmaidens had, and the two daughters of Aeetes, Chalciope and Medea. Medea then they found going from chamber to chamber in search of her sister, for Hera detained her within that day; but beforetime she was not wont to haunt the palace, but all day long was busied in Hecate's temple, since she herself was the priestess of the goddess. And when she saw them she cried aloud, and quickly Chalciope caught the sound; and her maids, throwing down at their feet their yarn and their thread, rushed forth all in a throng. And she, beholding her sons among them, raised her hands aloft through joy; and so they likewise greeted their mother, and when they saw her embraced her in their gladness; and she with many sobs spoke thus: "After all then, ye were not destined to leave me in your heedlessness and to wander far; but fate has turned you back. Poor wretch that I am! What a yearning for Hellas from some woeful madness seized you at the behest of your father Phrixus. Bitter sorrows for my heart did he ordain when dying. And why should ye go to the city of Orchomenus, whoever this Orchomenus is, for the sake of Athamas' wealth, leaving your mother alone to bear her grief?" 3.275. Meantime Eros passed unseen through the grey mist, causing confusion, as when against grazing heifers rises the gadfly, which oxherds call the breese. And quickly beneath the lintel in the porch he strung his bow and took from the quiver an arrow unshot before, messenger of pain. And with swift feet unmarked he passed the threshold and keenly glanced around; and gliding close by Aeson's son he laid the arrow-notch on the cord in the centre, and drawing wide apart with both hands he shot at Medea; and speechless amazement seized her soul. But the god himself flashed back again from the high-roofed hall, laughing loud; and the bolt burnt deep down in the maiden's heart like a flame; and ever she kept darting bright glances straight up at Aeson's son, and within her breast her heart panted fast through anguish, all remembrance left her, and her soul melted with the sweet pain. And as a poor woman heaps dry twigs round a blazing brand — a daughter of toil, whose task is the spinning of wool, that she may kindle a blaze at night beneath her roof, when she has waked very early — and the flame waxing wondrous great from the small brand consumes all the twigs together; so, coiling round her heart, burnt secretly Love the destroyer; and the hue of her soft cheeks went and came, now pale, now red, in her soul's distraction. 3.299. Now when the thralls had laid a banquet ready before them, and they had refreshed themselves with warm baths, gladly did they please their souls with meat and drink. And thereafter Aeetes questioned the sons of his daughter, addressing them with these words: "Sons of my daughter and of Phrixus, whom beyond all strangers I honoured in my halls, how have ye come returning back to Aea? Did some calamity cut short your escape in the midst? Ye did not listen when I set before you the boundless length of the way. For I marked it once, whirled along in the chariot of my father Helios, when he was bringing my sister Circe to the western land and we came to the shore of the Tyrrhenian mainland, where even now she abides, exceeding far from Colchis. But what pleasure is there in words? Do ye tell me plainly what has been your fortune, and who these men are, your companions, and where from your hollow ship ye came ashore." 3.681. Thus she spake, and her sister's cheeks flushed; and though she was eager to reply, long did maiden shame restrain her. At one moment the word rose on the end of her tongue, at another it fluttered back deep within her breast. And often through her lovely lips it strove for utterance; but no sound came forth; till at last she spoke with guileful words; for the bold Loves were pressing her hard: "Chalciope, my heart is all trembling for thy sons, lest my father forthwith destroy them together with the strangers. Slumbering just now in a short-lived sleep such a ghastly dream did I see — may some god forbid its fulfilment and never mayst thou win for thyself bitter care on thy sons' account." 4.445. Ruthless Love, great bane, great curse to mankind, from thee come deadly strifes and lamentations and groans, and countless pains as well have their stormy birth from thee. Arise, thou god, and arm thyself against the sons of our foes in such guise as when thou didst fill Medea's heart with accursed madness. How then by evil doom did she slay Apsyrtus when he came to meet her? For that must our song tell next. 4.452. When the heroes had left the maiden on the island of Artemis, according to the covet, both sides ran their ships to land separately. And Jason went to the ambush to lie in wait for Apsyrtus and then for his comrades. But he, beguiled by these dire promises, swiftly crossed the swell of the sea in his ship, and in dark night set foot on the sacred island; and faring all alone to meet her he made trial in speech of his sister, as a tender child tries a wintry torrent which not even strong men can pass through, to see if she would devise some guile against the strangers. And so they two agreed together on everything; and straightway Aeson's son leapt forth from the thick ambush, lifting his bare sword in his hand; and quickly the maiden turned her eyes aside and covered them with her veil that she might not see the blood of her brother when he was smitten. And Jason marked him and struck him down, as a butcher strikes down a mighty strong-horned bull, hard by the temple which the Brygi on the mainland opposite had once built for Artemis. In its vestibule he fell on his knees; and at last the hero breathing out his life caught up in both hands the dark blood as it welled from the wound; and he dyed with red his sister's silvery veil and robe as she shrank away. And with swift side-glance the irresistible pitiless Fury beheld the deadly deed they had done. And the hero, Aeson's son, cut off the extremities of the dead man, and thrice licked up some blood and thrice spat the pollution from his teeth, as it is right for the slayer to do, to atone for a treacherous murder. And the clammy corpse he hid in the ground where even now those bones lie among the Apsyrtians. 4.481. Now as soon as the heroes saw the blaze of a torch, which the maiden raised for them as a sign to pursue, they laid their own ship near the Colchian ship, and they slaughtered the Colchian host, as kites slay the tribes of wood-pigeons, or as lions of the wold, when they have leapt amid the steading, drive a great flock of sheep huddled together. Nor did one of them escape death, but the heroes rushed upon the whole crew, destroying them like a flame; and at last Jason met them, and was eager to give aid where none was needed; but already they were taking thought for him too. Thereupon they sat to devise some prudent counsel for their voyage, and the maiden came upon them as they pondered, but Peleus spake his word first: "I now bid you embark while it is still night, and take with your oars the passage opposite to that which the enemy guards, for at dawn when they see their plight I deem that no word urging to further pursuit of us will prevail with them; but as people bereft of their king, they will be scattered in grievous dissension. And easy, when the people are scattered, will this path be for us on our return." |
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| 201. Plautus, Pseudolus, 238 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros (sexual desire), womens Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 375 |
| 202. Plautus, Stichus, 447-448, 446 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 375 |
| 203. Nossis of Locri, Epigrams, 1gp (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 233 |
| 204. Dead Sea Scrolls, War Scroll, 1QM (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), womens Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 536 |
| 205. Posidonius Apamensis Et Rhodius, Fragments, 401.33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
| 206. Dead Sea Scrolls, Hodayot, 2.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine being, cupid, eros Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107 |
207. Septuagint, Wisdom of Solomon, 11.26, 14.12, 19.13-19.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (love), in origen •eros •eros (sexual desire), womens Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 536; Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 131; Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 | 11.26. Thou sparest all things, for they are thine,O Lord who lovest the living. 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 19.13. The punishments did not come upon the sinners without prior signs in the violence of thunder,for they justly suffered because of their wicked acts;for they practiced a more bitter hatred of strangers. 19.14. Others had refused to receive strangers when they came to them,but these made slaves of guests who were their benefactors. 19.15. And not only so, but punishment of some sort will come upon the former for their hostile reception of the aliens; |
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208. Polybius, Histories, 10.18-10.19, 14.7.6, 39.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros (sexual desire), of barbarians •caligula, appropriates praxiteles’ eros •praxiteles, eros •conquers britain, repatriates praxiteles’ eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406, 411; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 | 10.18. After this he set apart Mago and the Carthaginians who were with him, two of them being members of the council of elders and fifteen members of the senate. <, He committed these to the custody of Laelius, ordering him to pay them due attention. <, Next he invited the hostages, over three hundred in number, to visit him, and calling the children to him one by one and caressing them bade them be of good cheer, as in a few days they would see their parents. <, He also bade the rest take heart and asked them all to write to their relations at home, firstly, that they were safe and well, and secondly, that the Romans were willing to restore them all in safety to their homes if their relatives chose to become allies of Rome. <, After speaking thus, having reserved from the booty the most suitable objects for this purpose, he gave them such gifts as became their sex and age, presenting the girls with earrings and bracelets and the young men with poniards and swords. <, When one of the captive women, the wife of Mandonius, who was the brother of Andobales, king of the Ilergetes, fell at his feet and entreated him with tears to treat them with more proper consideration than the Carthaginians had done, he was touched and asked her what they stood in need of. <, The lady was indeed of advanced age, and bore herself with a certain majestic dignity. <, Upon her making no reply he sent for the officials appointed to attend on the women. <, When they presented themselves and informed him that they kept the women generously supplied with all they required, the lady again clasped his knees and addressed him in the same words, upon which Scipio was still more puzzled, and conceiving the idea that the officials who attended on the women were neglecting them and had now made a false statement, <, he bade the ladies be of good cheer, for he said he would himself appoint other attendants who would see to it that they were in want of nothing. <, The old lady after some hesitation said, "General, you do not take me rightly if you think that our present situation is about our food." <, Scipio then understood what the lady meant, and noticing the youth and beauty of the daughters of Andobales and other princes he was forced to tears, recognizing in how few words she had pointed out to him the danger to which they were exposed. <, So now he made it clear to her that he had taken her meaning, and grasping her by the right hand bade her and the rest be of good cheer, <, for he would look after them as if they were his own sisters and children and would accordingly appoint trustworthy men to attend on them. < 10.18. 1. After this he set apart Mago and the Carthaginians who were with him, two of them being members of the council of elders and fifteen members of the senate.,2. He committed these to the custody of Laelius, ordering him to pay them due attention.,3. Next he invited the hostages, over three hundred in number, to visit him, and calling the children to him one by one and caressing them bade them be of good cheer, as in a few days they would see their parents.,4. He also bade the rest take heart and asked them all to write to their relations at home, firstly, that they were safe and well, and secondly, that the Romans were willing to restore them all in safety to their homes if their relatives chose to become allies of Rome.,6. After speaking thus, having reserved from the booty the most suitable objects for this purpose, he gave them such gifts as became their sex and age, presenting the girls with earrings and bracelets and the young men with poniards and swords.,7. When one of the captive women, the wife of Mandonius, who was the brother of Andobales, king of the Ilergetes, fell at his feet and entreated him with tears to treat them with more proper consideration than the Carthaginians had done, he was touched and asked her what they stood in need of.,8. The lady was indeed of advanced age, and bore herself with a certain majestic dignity.,9. Upon her making no reply he sent for the officials appointed to attend on the women.,10. When they presented themselves and informed him that they kept the women generously supplied with all they required, the lady again clasped his knees and addressed him in the same words, upon which Scipio was still more puzzled, and conceiving the idea that the officials who attended on the women were neglecting them and had now made a false statement,,11. he bade the ladies be of good cheer, for he said he would himself appoint other attendants who would see to it that they were in want of nothing.,12. The old lady after some hesitation said, "General, you do not take me rightly if you think that our present situation is about our food.",13. Scipio then understood what the lady meant, and noticing the youth and beauty of the daughters of Andobales and other princes he was forced to tears, recognizing in how few words she had pointed out to him the danger to which they were exposed.,14. So now he made it clear to her that he had taken her meaning, and grasping her by the right hand bade her and the rest be of good cheer,,15. for he would look after them as if they were his own sisters and children and would accordingly appoint trustworthy men to attend on them. 10.19. After this he handed over to the quaestors all the public funds of the Carthaginians which had been captured. <, There were more than six hundred talents, so that when these were added to the four hundred he had brought from Rome, the total sum at his disposal was more than a thousand talents. <, It was at this time that some young Romans came across a girl of surpassing bloom and beauty, and being aware that Scipio was fond of women brought her to him and introduced her, saying that they wished to make a present of the damsel to him. <, He was overcome and astonished by her beauty, but he told them that had he been in a private position, no present would have been more welcome to him, but as he was the General it would be the least welcome of any, <, giving them to understand, I suppose, by this answer that sometimes, during seasons of repose and leisure in our life, such things afford young men most delightful enjoyment and entertainment, but that in times of activity they are most prejudicial to the body and the mind alike of those who indulge in them. <, So he expressed his gratitude to the young men, but called the girl's father and delivering her over to him at once bade him give her in marriage to whomever of the citizens he preferred. <, The self-restraint and moderation he displayed on this occasion secured him the warm approbation of his troops. <, Having arranged these matters and handed over the rest of the prisoners to the tribunes, he dispatched Laelius on a quinquereme to Rome, to convey the news, placing under his charge the Carthaginians and the most distinguished among the other prisoners. <, For as the Romans had for the most part regarded the situation in Spain as desperate he knew that this intelligence would revive their spirits and that they would redouble their efforts to support him. < 10.19. 1. After this he handed over to the quaestors all the public funds of the Carthaginians which had been captured.,2. There were more than six hundred talents, so that when these were added to the four hundred he had brought from Rome, the total sum at his disposal was more than a thousand talents.,3. It was at this time that some young Romans came across a girl of surpassing bloom and beauty, and being aware that Scipio was fond of women brought her to him and introduced her, saying that they wished to make a present of the damsel to him.,4. He was overcome and astonished by her beauty, but he told them that had he been in a private position, no present would have been more welcome to him, but as he was the General it would be the least welcome of any,,5. giving them to understand, I suppose, by this answer that sometimes, during seasons of repose and leisure in our life, such things afford young men most delightful enjoyment and entertainment, but that in times of activity they are most prejudicial to the body and the mind alike of those who indulge in them.,6. So he expressed his gratitude to the young men, but called the girl's father and delivering her over to him at once bade him give her in marriage to whomever of the citizens he preferred.,7. The self-restraint and moderation he displayed on this occasion secured him the warm approbation of his troops.,8. Having arranged these matters and handed over the rest of the prisoners to the tribunes, he dispatched Laelius on a quinquereme to Rome, to convey the news, placing under his charge the Carthaginians and the most distinguished among the other prisoners.,9. For as the Romans had for the most part regarded the situation in Spain as desperate he knew that this intelligence would revive their spirits and that they would redouble their efforts to support him. 39.3. Owing to the long-standing affection of the people for Philopoemen, the statues of him which existed in some towns were left standing. So it seems to me that all that is done in a spirit of truth creates in those who benefit by it an undying affection. <, Therefore we may justly cite the current saying that he had been foiled not at the door but in the street. (From Plutarch, Philopoemen 21) <, There were many statues and many decrees in his honour in the different cities, and a certain Roman at the time so disastrous to Greece, when Corinth was destroyed, attempted to destroy them all, and, as it were, to expel him from the country, accusing him as if he were still alive of being hostile and ill-disposed to the Romans. But on the matter being discussed and on Polybius refuting the false accusation, neither Mummius nor the legates would suffer the honours of the celebrated man to be destroyed. <, Polybius set himself to give full information to the legates about Philopoemen, corresponding to what I originally stated about this statesman. <, And that was, that he often was opposed to the orders of the Romans, but that his opposition was confined to giving information and advice about disputed points, and this always with due consideration. <, A real proof of his attitude, he said, was that in the wars with Antiochus and Philip he did, as the saying is, save them from the fire. <, For then, being the most influential man in Greece owing to his personal power and that of the Achaean League, he in the truest sense maintained his friendship for Rome, helping to carry the decree of the league, in which four months before the Romans crossed to Greece the Achaeans decided to make war from Achaea on Antiochus and the Aetolians, nearly all the other Greeks being at the time ill-disposed to Rome. <, The ten legates therefore, giving ear to this and approving the attitude of the speaker, permitted the tokens of honour Philopoemen had received in all the towns to remain undisturbed. <, Polybius, availing himself of this concession, begged the general to return the portraits, although they had been already carried away from the Peloponnesus to Acaria â I refer to the portraits of Achaeus, of Aratus, and of Philopoemen. <, The people so much admired Polybius's conduct in the matter that they erected a marble statue of him. < 39.3. 1. Owing to the long-standing affection of the people for Philopoemen, the statues of him which existed in some towns were left standing. So it seems to me that all that is done in a spirit of truth creates in those who benefit by it an undying affection.,2. Therefore we may justly cite the current saying that he had been foiled not at the door but in the street. (From Plutarch, Philopoemen 21),3. There were many statues and many decrees in his honour in the different cities, and a certain Roman at the time so disastrous to Greece, when Corinth was destroyed, attempted to destroy them all, and, as it were, to expel him from the country, accusing him as if he were still alive of being hostile and ill-disposed to the Romans. But on the matter being discussed and on Polybius refuting the false accusation, neither Mummius nor the legates would suffer the honours of the celebrated man to be destroyed.,4. Polybius set himself to give full information to the legates about Philopoemen, corresponding to what I originally stated about this statesman.,5. And that was, that he often was opposed to the orders of the Romans, but that his opposition was confined to giving information and advice about disputed points, and this always with due consideration.,6. A real proof of his attitude, he said, was that in the wars with Antiochus and Philip he did, as the saying is, save them from the fire.,7. For then, being the most influential man in Greece owing to his personal power and that of the Achaean League, he in the truest sense maintained his friendship for Rome, helping to carry the decree of the league, in which four months before the Romans crossed to Greece the Achaeans decided to make war from Achaea on Antiochus and the Aetolians, nearly all the other Greeks being at the time ill-disposed to Rome.,9. The ten legates therefore, giving ear to this and approving the attitude of the speaker, permitted the tokens of honour Philopoemen had received in all the towns to remain undisturbed.,10. Polybius, availing himself of this concession, begged the general to return the portraits, although they had been already carried away from the Peloponnesus to Acaria â I refer to the portraits of Achaeus, of Aratus, and of Philopoemen.,11. The people so much admired Polybius's conduct in the matter that they erected a marble statue of him. |
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209. Cicero, Pro Rabirio Perduellionis Reo, 13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 155| 13. Caius Gracchus, or of the liberty of these men, or of any single man who has really been a friend of the people, after having attempted to violate the liberty of this people, to tempt their merciful disposition, and to change the customs, not only with unusual punishments, but with a perfectly unheard-of cruelty of language? For these expressions of yours, which you, O merciful and people-loving man, are so fond of; “Go, lictor, bind his hands,” are not only not quite in character with this liberty and this merciful disposition, but they are not suited to the times even of Romulus or of Numa Pompilius. Those are the songs suited to the torments in use in the time of Tarquin, that most haughty and in human monarch; but you, O merciful man, O friend of the people, delight to rehearse, “Cover his head—hang him to the ill-omened tree,”—words, O Romans, which in this republic have long since been buried in the darkness of antiquity, and have been overwhelmed by the light of liberty | |
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210. Hebrew Bible, Daniel, 7.25, 8.25, 11.36, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76, 324| 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 8.25. וְעַל־שִׂכְלוֹ וְהִצְלִיחַ מִרְמָה בְּיָדוֹ וּבִלְבָבוֹ יַגְדִּיל וּבְשַׁלְוָה יַשְׁחִית רַבִּים וְעַל־שַׂר־שָׂרִים יַעֲמֹד וּבְאֶפֶס יָד יִשָּׁבֵר׃ 11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ | 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time. 8.25. And through his cunning he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in time of security shall he destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand. 11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done. 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. |
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211. Cicero, Philippicae, 2.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 34 | 2.21. You have said that Publius Clodius was slain by my contrivance. What would men have thought if he had been slain at the time when you pursued him in the forum with a drawn sword, in the sight of all the Roman people; and when you would have settled his business if he had not thrown himself up the stairs of a bookseller's shop, and, shutting them against you, checked your attack by that means? And I confess that at that time I favoured you, but even you yourself do not say that I had advised your attempt. But as for Milo, it was not possible even for me to favour his action. For he had finished the business before any one could suspect that he was going to do it. Oh, but I advised it. I suppose Milo was a man of such a disposition that he was not able to do a service to the republic if he had not some one to advise him to do it. But I rejoiced at it. Well, suppose I did; was I to be the only sorrowful person in the city, when every one else was in such delight? |
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212. Varro, On The Latin Language, 5.10.1, 5.41-5.42, 5.66, 6.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros, erotes •love, eros, and sexuality •praxiteles, eros Found in books: Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 42; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52; Welch, Tarpeia: Workings of a Roman Myth (2015) 34, 37, 112, 114, 115, 270 | 5.41. VII. Where Rome now is, was called the Septimontium from the same number of hills which the City afterwards embraced within its walls; of which the Capitoline got its name because here, it is said, when the foundations of the temple of Jupiter were being dug, a human caput 'head' was found. This hill was previously called the Tarpeian, from the Vestal Virgin Tarpeia, who was there killed by the Sabines with their shields and buried; of her name a reminder is left, that even now its cliff is called the Tarpeian Rock. 5.42. This hill was previously called the Saturnian Hill, we are informed by the writers, and from this Latium has been called the Saturnian Land, as in fact Ennius calls it. It is recorded that on this hill was an old town, named Saturnia. Even now there remain three evidences of it: that there is a temple of Saturn by the passage leading to the hill; that there is a Saturnian gate which Junius writes of as there, which they now call Pandana; that behind the temple of Saturn, in the laws for the buildings of private persons, the back walls of the houses are mentioned as Saturnian walls. 5.66. This same thing the more ancient name of Jupiter shows even better: for of old he was called Diovis and Diespiter, that is, dies pater 'Father Day'; from which they who come from him are called dei 'deities,' and dius 'god' and divum 'sky,' whence sub divo 'under the sky,' and Dius Fidius 'god of faith.' Thus from this reason the roof of his temple is pierced with holes, that in this way the divum, which is the caelum 'sky,' may be seen. Some say that it is improper to take an oath by his name, when you are under a roof. Aelius said that Dius Fidius was a son of Diovis, just as the Greeks call Castor the son of Zeus, and he thought that he was Sancus in the Sabine tongue, and Hercules in Greek. He is likewise called Dispater in his lowest capacity, when he is joined to the earth, where all things vanish away even as they originate; and because he is the end of these ortus 'creations,' he is called Orcus. 6.18. The Poplifugia 'People's Flight 'seems to have been named from the fact that on this day the people suddenly fled in noisy confusion: for this day is not much after the departure of the Gauls from the City, and the peoples who were then near the City, such as the Ficuleans and Fidenians and other neighbours, united against us. Several traces of this day's flight appear in the sacrifices, of which the Books of the Antiquities give more information. The Nones of July are called the Caprotine Nones, because on this day, in Latium, the women offer sacrifice to Juno Caprotina, which they do under a caprificus 'wild fig-tree'; they use a branch from the fig-tree. Why this was done, the bordered toga presented to them at the Games of Apollo enlightened the people. |
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213. Cicero, In Verrem, 2.4.2, 2.4.4-2.4.6, 2.4.98, 2.4.126, 2.5.124, 3.2.33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •statues, of eros •praxiteles, eros •caligula, appropriates praxiteles’ eros •conquers britain, repatriates praxiteles’ eros •eros (sexual desire), of barbarians Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 83, 84; Hubbard, A Companion to Greek and Roman Sexualities (2014) 406; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52, 55, 156, 308 | 2.4.2. I seem to be making a very extensive charge; listen now to the manner in which I make it. For I am not embracing everything in one charge for the sake of making an impression, or of exaggerating his guilt. When I say that he left nothing whatever of the sort in the whole province, know that I am speaking according to the strict meaning of the words, and not in the spirit of an accuser. I will speak even more plainly; I will say that he has left nothing in any one's house, nothing even in the towns, nothing in public places, not even in the temples, nothing in the possession of any Sicilian, nothing in the possession of any Roman citizen; that he has left nothing, in short, which either came before his eyes or was suggested to his mind, whether private property or public, or profane or sacred, in all Sicily. 2.4.4. There was in the house of Heius a private chapel of great sacredness, handed down to him from his ancestors, very ancient; in which he had four very beautiful statues, made with the greatest skill, and of very high character; calculated not only to delight Verres, that clever and accomplished man, but even any one of us whom he calls the mob: — one, a statue of Cupid, in marble, a work of Praxiteles; for in truth, while I have been inquiring into that man's conduct, I have learnt the names of the workmen; it was the same workman, as I imagine, who made that celebrated Cupid of the same figure as this which is at Thespiae, on account of which people go to see Thespiae, for there is no other reason for going to see it; and therefore that great man Lucius Mummius, when he carried away from that town the statues of the Muses which are now before the Temple of Felicitas, and the other statues which were not consecrated, did not touch this marble Cupid, because it had been consecrated. [3] 2.4.98. Are you, forsooth, the only man who delights in Corinthian vases? Are you the best judge in the world of the mixture of that celebrated bronze, and of the delicate tracery of that work? Did not the great Scipio, that most learned and accomplished man, under stand it too? But do you, a man without one single virtue, without education, without natural ability, and without any information, understand them and value them? Beware lest he be seen to have surpassed you and those other men who wished to be thought so elegant, not only in temperance, but in judgment and taste; for it was because he thoroughly understood how beautiful they were, that he thought that they were made, not for the luxury of men, but for the ornamenting of temples and cities, in order that they might appear to our posterity to be holy and sacred monuments. [45] 2.4.126. For the Sappho which was taken away out of the town-hall affords you so reasonable an excuse, that it may seem almost allowable and pardonable. That work of Silanion, so perfect, so elegant, so elaborate, (I will not say what private man, but) what nation could be so worthy to possess, as the most elegant and learned Verres? Certainly, nothing will be said against it. If any one of us, who are not as happy, who cannot be as refined as that man, should wish to behold anything of the sort, let him go to the temple of Good Fortune, to the monument of Catulus, to the portico of Metellus; let him take pains to get admittance into the Tusculan villa of any one of those men; let him see the forum when decorated, if Verres is ever so kind as to lend any of his treasures to the aediles. Shall Verres have all these things at home? shall Verres have his house full of his villas crammed with, the ornaments of temples and cities? Will you still, O judges, bear with the hobby, as he calls it, and pleasures of this vile artisan? a man who was born in such a rank, educated in such a way, and who is so formed both in mind and body, that he appears a much fitter person to take down statues than to appropriate them. |
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| 214. Cicero, In Pisonem, 65-66, 68-71, 67 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 215. Cicero, Letters To His Friends, 9.14.4, 14.1, 15.21.1, 16.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465, 466 |
216. Cicero, Tusculan Disputations, 4.67-4.76, 5.7.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire), and stoicism •eros •eros (sexual desire), of barbarians Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 268; Hubbard, A Companion to Greek and Roman Sexualities (2014) 406, 420| 4.67. illud iam supra supra cf. p. 368, 2 diximus, contractionem contractione X corr. V 3 s animi recte fieri numquam posse, elationem posse. aliter enim Naevianus ille gaudet Hector: Hect. profic. 15 haector GK h octor V( e2) Lae/tus sum lauda/ri me abs te, pa/ter, a laudato/ viro, aliter ille apud Trabeam: Trab. fr. 1 Le/na deleni/ta argento argento ex -tum V nu/tum observabi/t meum, Qui/d velim, quid stu/deam. adveniens di/gito impellam ia/nuam, genuam K Fo/res patebunt. de i/nproviso Chry/sis ubi me aspe/xerit, A/lacris ob via/m mihi veniet co/mplexum exopta/ns meum, Mi/hi se dedet. se dedit K sedet V quam haec pulchra putet, ipse iam dicet: Fo/rtunam ipsam antei/bo fortuni/s meis. 4.68. haec laetitia quam turpis sit, satis est diligenter attendentem penitus videre. Et ut turpes sunt, qui ecferunt haec 13 effe om. V 1, add. V rec in mg., runt se eadem m. in r. se laetitia tum cum hecferunt K haec ferunt G qui efferunt R (i et ef m. rec. ) fruuntur Veneriis voluptatibus, sic flagitiosi, quiaesinflammato K 1 inflamato GRV qui eas inflammato animo concupiscunt. totus vero iste, qui volgo appellatur appellantur V 1 amor—nec nec ex ne V c hercule invenio, quo nomine alio possit appellari—, tantae levitatis est, ut nihil videam quod putem conferendum. quem Caecilius fr. 259 deum qui non summum putet, aut stultum aut rerum esse imperitum existumat, existumat s existumet X Cui cui Ciceroni trib. Mue. cuii Ribb. i/n manu sit, quem e/sse demente/m demente GRV 1 velit, Quem sa/pere, quem sana/ri, sanari Man. insanare K 1 insanire GRVK c quem in morbum i/nici, Quem co/ntra amari, quem e/xpeti, quem arce/ssier. hunc fere versum excidisse statuit Bentl. : quem odio esse, quem contemni, quem excludi foras arces sier Bentl. arcessiri (arcesciri V 1 )X o praeclaram emendatricem vitae poëticam, quae amo- 4.69. rem amore X ( in K s in fine eras. ) flagitii et levitatis auctorem in concilio deorum conlocandum conlocari dum G 1 putet! de comoedia loquor, quae, si haec flagitia non non s nos X ( cf.p.381, 26 ) nos non Ro b b. p. 103 probaremus, nulla esset omnino; quid ait ex tragoedia princeps ille Argonautarum? argonautarū V (rū in r. V c ) Tu/ me amoris tumamoris K tum ea moris R ma/gis quam honoris se/rvavisti servavisti Crat. servasti gra/tia. Ennius Med. exul 278 quid ergo? hic amor Medeae quanta miseriarum excitavit incendia! atque ea tamen apud alium poëtam patri dicere audet se se s V 3 sed X Trag. inc. 174 coniugem habuisse illum, Amor quem dederat, qui plus pollet potiorque est est G ( exp. 1 est ss. 2 ) patre. 4.70. Sed poëtas ludere sinamus, quorum fabulis in hoc flagitio versari ipsum videmus Iovem: ad at G 1 magistros virtutis philosophos veniamus, qui amorem quimorem quā orem K 1 -i amorem in r. G 2 negant stupri esse St. fr. 3, 653 Epic. 483 et in eo litigant cum Epicuro non multum, ut opinio mea fert, mentiente. quis est enim iste ista K 1 amor amicitiae? cur neque deformem adulescentem quisquam amat neque formosum senem? mihi quidem haec in Graecorum gymnasiis nata consuetudo videtur, in quibus isti liberi et concessi sunt amores. bene ergo Ennius: Ennius sc. 395 Fla/giti flagitii X cives G(?)R rec princi/pium est nudare i/nter civis co/rpora. qui ut sint, quod fieri posse video, pudici, solliciti tamen et anxii sunt, eoque magis, quod se ipsi continent et coërcent. 4.71. atque, ut muliebris amores omittam, quibus maiorem licentiam natura concessit, quis aut de Ganymedi ganumedi K nymedi G 1 ganymedis V rec raptu dubitat, quid poëtae velint, aut non intellegit, quid apud Euripidem et loquatur et cupiat Eurip. Chrysippo p. 632 N. Laius? quid denique homines doctissimi et summi poë- tae de se ipsis et carminibus edunt edunt Lb. edant cf. praef. et cantibus? fortis vir in sua re p. cognitus quae de iuvenum amore scribit Alcaeus! nam Anacreontis quidem tota poësis est amatoria. maxume vero omnium flagrasse amore Reginum Ibycum apparet ex scriptis. Atque horum omnium lubidinosos esse amores videmus: philosophi sumus exorti, et et ex G 1 auctore quidem nostro Platone, quem non iniuria Dicaearchus accusat, qui amori auctoritatem tribueremus. 4.72. Stoici vero et sapientem amaturum esse St. fr. 3, 652 dicunt et amorem ipsum conatum amicitiae faciendae ex pulchritudinis specie definiunt. qui si qui si quin V quis est in rerum natura sine sollicitudine, sine desiderio, sine cura, sine suspirio, sit sane; vacat enim omni libidine; haec autem de libidine oratio est. sin autem est aliquis amor, ut est certe, qui nihil absit aut non multum ab insania, qualis in Leucadia est: si quidem sit quisquam Turpil. 115 deus, cui cuii Ribb. ad V ego sim curae — 4.73. at id erat deis dehis X (de is V) omnibus curandum, quem ad modum hic frueretur voluptate amatoria! heu me infelicem! —nihil verius. probe et ille: sanusne es, sanun es Wo. qui temere lamentare? sic sic hic Mdv. ( at cf. ita div. 2, 82 ) insanus videtur etiam suis. at at ad KR effecit KRG (tragoediasfeffecit) V rec (affecit V 1 ) efficit s quas tragoedias efficit! Te, te s et X Apo/llo sancte, fe/r opem, teque, amni/potens tequea omnipotens GR tequeaomnipotens K te- que omnipotens V amnipotens Wölfflin ap. Ribb. omnip. vulgo Neptune, i/nvoco, Vosque a/deo, Venti! mundum totum se ad amorem suum sublevandum conversurum putat, Venerem unam excludit ut iniquam: nam quid quid add. K c ego te appellem, Venus? eam prae lubidine lib. V negat curare quicquam: quasi vero ipse non propter lubidinem lib. V tanta flagitia et faciat et dicat. 4.74. —sic igitur adfecto haec adhibenda curatio est, ut et illud quod cupiat ostendatur ostendat s ostendatur Dav. ostendas Bouhier quam leve, quam contemnendum, quam nihili nihil V sit omnino, quam facile vel aliunde vel aliunde bis K 1 vel ali ende G (i in r. et u? ) vel alio modo perfici vel omnino neglegi possit; abducendus etiam est non etiam est non in r. V c numquam ad alia studia sollicitudines curas negotia, loci denique mutatione tamquam aegroti non convalescentes saepe curandus est; 4.75. etiam novo quidam amore veterem amorem Hier. epist. 125, 14 tamquam clavo clavo clava V clavum eiciendum putant; maxume autem admonendus idmonendus V 3 est, quantus sit furor amoris. add. Bai. omnibus enim ex animi perturbationibus est profecto nulla vehementior, ut, si iam ipsa illa accusare accuss. K nolis, stupra dico et corruptelas et adulteria, incesta denique, quorum omnium accusabilis accuss. K est turpitudo,—sed ut haec omittas, omittas ex comitas V 3 perturbatio ipsa mentis in amore foeda per se est. 4.76. nam ut illa praeteream, quae sunt furoris, futuris K 1 furoris haec ipsa per sese sese V ( exp. 3 ) quam habent levitatem, quae videntur esse mediocria, Iniu/riae Ter. Eun. 59–63 Suspi/ciones i/nimicitiae induciae RV indu/tiae Bellu/m pax rursum! ince/rta haec si tu si tu s sit ut X ( prius t exp. V 3 ) po/stules Ratio/ne certa fa/cere, nihilo plu/s plus add. G 2 agas, Quam si/ des operam, ut cu/m ratione insa/nias. haec inconstantia mutabilitasque mentis quem non ipsa pravitate deterreat? est etiam etiam Man. enim illud, quod in omni perturbatione dicitur, demonstrandum, nullam esse nisi opinabilem, nisi iudicio susceptam, nisi voluntariam. etenim si naturalis amor esset, amor esset ex amorem et K c et amarent omnes et semper amarent et idem amarent, et idem amarent om. H neque alium pudor, alium cogitatio, alium satietas deterreret. etenim ... 26 deterreret H deterret G 1 Ira vero, quae quae -ae in r. V 2 quam diu perturbat animum, dubitationem insaniae non habet, cuius inpulsu imp. KR existit etiam inter fratres tale iurgium: | |
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217. Cicero, On The Nature of The Gods, 1.20.55, 2.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), aphrodite and •eros (deity/daimon), pair with necessity/ananke •love, eros, and sexuality Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 381; Welch, Tarpeia: Workings of a Roman Myth (2015) 114 | 2.69. She is called Diana because she makes a kind of day of the night; and presides over births, because the delivery is effected sometimes in seven, or at most in nine, courses of the moon; which, because they make mensa spatia (measured spaces), are called menses (months). This occasioned a pleasant observation of Timaeus (as he has many). Having said in his history that "the same night in which Alexander was born, the temple of Diana at Ephesus was burned down," he adds, "It is not in the least to be wondered at, because Diana, being willing to assist at the labor of Olympias, was absent from home." But to this Goddess, because ad res omnes veniret — "she has an influence upon all things" — we have given the appellation of Venus, from whom the word venustas (beauty) is rather derived than Venus from venustas. 2.69. She was called Diana because she made a sort of day in the night-time. She is invoked to assist at birth of children, because the period of gestation is either occasionally seven, or more usually nine, lunar revolutions, and these are called menses (months), because they cover measured (mensa) spaces. Timaeus in his history with his usual aptness adds to his account of the burning of the temple of Diana of Ephesus on the night on which Alexander was born the remark that this need cause no surprise, since Diana was away from home, wishing to be present when Olympias was brought to bed. Venus was so named by our countrymen as the goddess who 'comes' (venire) to all things; her name is not derived from the word venustas (beauty) but rather venustas from it. |
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| 218. Cicero, De Oratore, 3.67 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 63 |
219. Cicero, Academica, 1.41, 2.77 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 63| 1.41. visis non omnibus adiungebat fidem sed is solum quae propriam quandam haberent declarationem earum rerum quae viderentur; id autem visum cum ipsum per se cerneretur, comprehendibile—feretis haec? hoc Dav. ' ATT. nos vero inquit; inquam Ald. quonam quoniam ng 1 quam p 1 ; (quo)nam ... sed in ras. p enim alio alio om. *dn modo katalhmpto\n diceres? — VA. “sed cum acceptum iam et approbatum probatum *g esset, comprehensionem appellabat, similem is rebus quae manu prenderentur; ex quo etiam nomen hoc duxerat at, del. Man. ac gf cum eo verbo antea nemo tali in re in re iure mw usus esset, plurimisque idem novis verbis (nova enim dicebat) usus est. Quod autem erat sensu comprensum id ipsum sensum appellabat, et si ita erat comprensum ut convelli ratione non posset scientiam, sin aliter inscientiam nominabat; ex qua existebat existebat Pl. -erat p -eret rw extiterat *g etiam opinio, quae esset imbecilla imb. adsensio Pl. et cum falso incognitoque communis. | |
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| 220. Asclepiades Myrleanus, Fragments, 1, 11-12, 14, 4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
221. Cicero, On The Ends of Good And Evil, 1.66-1.70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 266| 1.66. Tribus igitur igitur ergo BE modis video esse a nostris a nostris esse BE de amicitia disputatum. alii cum eas voluptates, quae ad amicos pertinerent, negarent esse per se ipsas tam expetendas, quam nostras expeteremus, quo loco videtur quibusdam stabilitas amicitiae vacillare, tuentur tamen eum locum seque facile, ut mihi videtur, expediunt. ut enim virtutes, de quibus ante dictum est, sic amicitiam negant posse a voluptate discedere. nam cum solitudo et vita sine amicis insidiarum et metus plena sit, ratio ipsa monet amicitias comparare, quibus partis confirmatur confirmetur ABE animus et a spe et a spe ad spem et ABE pariendarum voluptatum seiungi non potest. 1.67. atque ut odia, odiā BE invidiae, invidiae A 2 invidie (e ab alt. m. in ras. scr. ) N invidiā B invidia A 1 EV, R ( sequente una litt. erasa, quae vi-detur fuisse e) despicationes adversantur voluptatibus, sic amicitiae non modo fautrices fidelissimae, sed etiam effectrices sunt voluptatum tam amicis quam sibi, quibus non solum praesentibus fruuntur, sed etiam spe eriguntur consequentis ac posteri temporis. quod quia nullo modo sine amicitia firmam et perpetuam iucunditatem vitae tenere possumus possumus etiam B neque vero ipsam amicitiam tueri, nisi nisi ipsi ARV aeque amicos et nosmet ipsos diligamus, idcirco et hoc ipsum efficitur in amicitia, et amicitia et amicitia om. R, A 1 (ab alt. m. in mg. exteriore sinistro ita add. amicitia, ut a ligatore et desectum esse possit) cōnect. BE cum voluptate conectitur. nam et laetamur amicorum laetitia aeque atque ut RNV atque nostra et pariter dolemus angoribus. 1.68. quocirca eodem modo sapiens erit affectus erga amicum, quo in se ipsum, quosque labores propter suam voluptatem susciperet, susciperet susceperit R (suam susceperit voluptatem), NV eosdem suscipiet suscipiet susciperet BE propter amici voluptatem. quaeque de virtutibus dicta sunt, quem ad modum eae eae A hc B hec E hee RV ea N semper voluptatibus inhaererent, eadem de amicitia dicenda sunt. praeclare enim Epicurus his paene verbis: 'Eadem', his paene verbis eadem eadem hys pene verbis BE hiis pene eadem verbis V inquit, scientia scientia sententia BE confirmavit animum, ne quod aut sempiternum aut diuturnum timeret malum, quae perspexit in hoc ipso vitae spatio amicitiae praesidium esse firmissimum. 1.69. Sunt autem quidam Epicurei timidiores paulo contra vestra convicia, nostra convitia V convicia nostra BE sed tamen satis acuti, qui verentur ne, si amicitiam propter nostram voluptatem expetendam putemus, tota amicitia quasi claudicare videatur. itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; voluntates A voluptates R voluptatum NV om. BE voluptatem voluptates R cum autem usus progrediens familiaritatem effecerit, tum amorem efflorescere tantum, ut, etiamsi nulla sit utilitas ex amicitia, tamen ipsi amici propter se ipsos amentur. etenim si loca, si fana, si urbes, si gymnasia, si campum, si canes, si equos, si ludicra si ludicras A 2 si ludicrica R exercendi aut vedi consuetudine consuetudines A consuetudinēs R adamare solemus, quanto id in hominum consuetudine facilius fieri poterit poterit edd. potuerit et iustius? 1.70. Sunt autem, qui dicant foedus esse quoddam sapientium, sapientum V sap ia (= sapientia, pro sap iu = sapientiū) R ut ne minus amicos quam minus amicos quam P. Man. minus quidem amicos quam ARNV minus quam amicos BE se ipsos diligant. quod et posse fieri fieri posse BE intellegimus et saepe etiam etiam Dav. enim videmus, et perspicuum est nihil ad iucunde vivendum reperiri posse, quod coniunctione tali sit aptius. Quibus ex omnibus iudicari potest non modo non impediri rationem amicitiae, si summum bonum in voluptate ponatur, sed sine hoc institutionem omnino amicitiae non posse reperiri. et 26 repp. A | |
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| 222. Cicero, On Invention, 1.94, 2.1, 2.1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, eros, and sexuality •eros (sexual desire) Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 41; Welch, Tarpeia: Workings of a Roman Myth (2015) 25 |
| 223. Cicero, On Friendship, 24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love (see also eros agape) Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 376 |
| 224. Ovid, Epistulae (Heroides), 20, 3-4, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 101 |
225. Philo of Alexandria, On The Special Laws, 1.30.8, 1.294.1, 1.325, 3.37-3.41 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. |
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226. Philo of Alexandria, On The Virtues, 18-19, 21, 20 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 20. for it thought it desirable that he who as truly a man should show himself a man in these particulars also, and especially in the matter of dress, since, as he wears that both day and night, he ought to take care that there is no indication in it of any want of manly courage. |
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227. Livy, History, 1.11, 1.12.1, 1.26.2-1.26.4, 1.26.10-1.26.11, 2.1.5, 2.5.8, 2.39-2.40, 5.21.1-5.21.4, 5.22.3-5.22.8, 9.40.16, 27.15.10, 39.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, eros, and sexuality •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 11, 156; Welch, Tarpeia: Workings of a Roman Myth (2015) 34, 75, 114, 115, 150, 155, 250| 1.26.2. princeps Horatius ibat trigemina spolia prae se gerens; cui soror virgo, quae desponsa uni ex Curiatiis fuerat, obvia ante portam Capenam fuit; cognitoque super umeros fratris paludamento sponsi, quod ipsa confecerat, solvit crines et flebiliter nomine sponsum mortuum appellat. 1.26.3. movet feroci iuveni animum conploratio sororis in victoria sua tantoque gaudio publico. stricto itaque gladio simul verbis increpans transfigit puellam. 1.26.4. “abi hinc cum inmaturo amore ad sponsum” inquit, “oblita fratrum mortuorum vivique, oblita patriae. 1.26.10. inter haec senex iuvenem amplexus, spolia Curiatiorum fixa eo loco, qui nunc pila Horatia appellatur, ostentans “huncine” aiebat, “quem modo decoratum ovantemque victoria incedentem vidistis, Quirites, eum sub furca vinctum inter verbera et cruciatus videre potestis? quod vix Albanorum oculi tam deforme spectaculum ferre possent. 1.26.11. i, lictor, conliga manus, quae paulo ante armatae imperium populo Romano pepererunt. i, caput obnube liberatoris urbis huius; arbore infelici suspende; verbera vel intra pomerium, modo inter illa pila et spolia hostium, vel extra pomerium, modo inter sepulcra Curiatiorum. quo enim ducere hunc iuvenem potestis, ubi non sua decora eum a tanta foeditate supplicii vindicent?” 5.21.1. ingens profecta multitudo replevit castra. tum dictator auspicato egressus, 5.21.2. cum edixisset, ut arma milites caperent, “tuo ductu” inquit, “Pythice Apollo, tuoque numine instinctus pergo ad delendam urbem Veios tibique hinc decimam partem praedae voveo. te simul, 5.21.3. Iuno regina, quae nunc Veios colis, precor, ut nos victores in nostram tuamque mox futuram urbem sequare, ubi te dignum amplitudine tua templum accipiat.” 5.21.4. haec precatus superante multitudine ab omnibus locis urbem adgreditur, quo minor ab cuniculo ingruentis periculi sensus esset. 5.22.4. namque delecti ex omni exercitu iuvenes pure lautis corporibus, candida veste, quibus deportanda Romam regina Iuno adsignata erat, venerabundi templum iniere primo religiose admoventes manus, quod id signum more Etrusco nisi certae gentis sacerdos adtrectare non esset solitus. 5.22.6. inde fabulae adiectum est vocem quoque dicentis velle auditam; motam certe sede sua parvi molimenti adminiculis sequentis modo accepimus levem ac facilem tralatu fuisse integramque in Aventinum, 5.22.7. aeternam sedem suam, quo vota Romani dictatoris vocaverant, perlatam, ubi templum ei postea idem, qui voverat, Camillus dedicavit. Hic hic Veiorum occasus fuit, 5.22.8. urbis opulentissimae Etrusci nominis, magnitudinem suam vel ultima clade indicantis, quod decem aestates hiemesque continuas circumsessa, cum plus aliquanto cladium intulisset quam accepisset, postremo iam fato quoque urgente operibus tamen, non vi expugnata est. | 1.11. Whilst the Romans were thus occupied, the army of the Antemnates seized the opportunity of their territory being unoccupied and made a raid into it. Romulus hastily led his legion against this fresh foe and surprised them as they were scattered over the fields. [2] At the very first battle-shout and charge the enemy were routed and their city captured. Whilst Romulus was exulting over this double victory, his wife, Hersilia, moved by the entreaties of the abducted maidens, implored him to pardon their parents and receive them into citizenship, for so the State would increase in unity and strength., He readily granted her request. He then advanced against the Crustuminians, who had commenced war, but their eagerness had been damped by the successive defeats of their neighbours, and they offered but slight resistance. [4] Colonies were planted in both places; owing to the fertility of the soil of the Crustumine district, the majority gave their names for that colony. On the other hand there were numerous migrations to Rome, mostly of the parents and relatives of the abducted maidens. [5] The last of these wars was commenced by the Sabines and proved the most serious of all, for nothing was done in passion or impatience; they masked their designs till war had actually commenced., Strategy was aided by craft and deceit, as the following incident shows. Spurius Tarpeius was in command of the Roman citadel. Whilst his daughter had gone outside the fortifications to fetch water for some religious ceremonies, Tatius bribed her to admit his troops within the citadel. [7] Once admitted, they crushed her to death beneath their shields, either that the citadel might appear to have been taken by assault, or that her example might be left as a warning that no faith should be kept with traitors. [8] A further story runs that the Sabines were in the habit of wearing heavy gold armlets on their left arms and richly jeweled rings, and that the girl made them promise to give her ‘what they had on their left arms,’ accordingly they piled their shields upon her instead of golden gifts., Some say that in bargaining for what they had in their left hands, she expressly asked for their shields, and being suspected of wishing to betray them, fell a victim to her own bargain. 1.26.3. The triumphant soldier was so enraged by his sister's outburst of grief in the midst of his own triumph and the public rejoicing that he drew his sword and stabbed the girl. [4] ‘Go,’ he cried, in bitter reproach, ‘go to your betrothed with your ill-timed love, forgetful as you are of your dead brothers, of the one who still lives and of your [5] country! So perish every Roman woman who mourns for an enemy!’ The deed horrified patricians and plebeians alike; but his recent services were a set-off to it. He was brought before the king for trial. To avoid responsibility for passing a harsh sentence, which would be repugt to the populace, and then carrying it into execution, the king summoned an assembly of the people, and said: ‘I appoint two duumvirs to judge the treason of Horatius according to law. 2.39. By the uimous vote of the states, the conduct of the war was entrusted to Attius Tullius and Cn. Marcius, the Roman exile, on whom their hopes chiefly rested. [2] He fully justified their expectations, so that it became quite evident that the strength of Rome lay in her generals rather than in her army. He first marched against Cerceii, expelled the Roman colony and handed it over to the Volscians as a free city., Then he took: Satricum, Longula, Polusca, and Corioli, towns which the Romans had recently acquired. Marching across country into the Via Latina, he recovered Lavinium, and then, in succession, Corbio, Vetellia, Trebium Labici, and Pedum. [4] Finally, he advanced from Pedum against the City. [5] He entrenched his camp at the Cluilian Dykes, about five miles distant, and from there he ravaged the Roman territory. The raiding parties were accompanied by men whose business it was to see that the lands of the patricians were not touched;, a measure due either to his rage being especially directed against the plebeians, or to his hope that dissensions might arise between them and the patricians. [7] These certainly would have arisen — to such a pitch were the tribunes exciting the plebs by their attacks on the chief men of the State — had not the fear of the enemy outside — the strongest bond of union — brought men together in spite of their mutual suspicions and aversion. [8] On one point they disagreed; the senate and the consuls placed their hopes solely in arms, the plebeians preferred anything to war. Sp. Nautius and Sex., Furius were now consul. Whilst they were reviewing the legions and manning the walls and stationing troops in various places, an enormous crowd gathered together. At first they alarmed the consuls by seditious shouts, and at last they compelled them to convene the senate and submit a motion for sending ambassadors to Cn. Marcius. As the courage of the plebeians was evidently giving way, the senate accepted the motion, and a deputation was sent to Marcius with proposals for peace. [10] They brought back the stern reply: If the territory were restored to the Volscians, the question of peace could be discussed; [11] but if they wished to enjoy the spoils of war at their ease, he had not forgotten the wrongs inflicted by his countrymen nor the kindness shown by those who were now his hosts, and would strive to make it clear that his spirit had been roused, not broken, by his exile., The same envoys were sent on a second mission, but were not admitted into the camp. According to the tradition, the priests also in their robes went as suppliants to the enemies' camp, but they had no more influence with him than the previous deputation. 2.40. Then the matrons went in a body to Veturia, the mother of Coriolanus, and Volumnia his wife. [2] Whether this was in consequence of a decree of the senate, or simply the prompting of womanly fear, I am unable to ascertain, but at all events they succeeded in inducing the aged Veturia to go with Volumnia and her two little sons to the enemies' camp. As men were powerless to protect the City by their arms, the women sought to do so by their tears and prayers., On their arrival at the camp a message was sent to Coriolanus that a large body of women were present. He had remained unmoved by the majesty of the State in the persons of its ambassadors, and by the appeal made to his eyes and mind in the persons of its priests; he was still more obdurate to the tears of the women. [4] Then one of his friends, who had recognised Veturia, standing between her daughter-in-law and her grandsons, and conspicuous amongst them all in the greatness of her grief, said to him. ‘Unless my eyes deceive me, your mother and wife and children are here.’ [5] Coriolanus, almost like one demented, sprung from his seat to embrace his mother. She, changing her tone from entreaty to anger, said, ‘Before I admit your embrace suffer me to know whether it is to an enemy or a son that I have come, whether it is as your prisoner or as your mother that I am in your camp., Has a long life and an unhappy old age brought me to this, that I have to see you an exile and from that an enemy? Had you the heart to ravage this land, which has borne and nourished you? [7] However hostile and menacing the spirit in which you came, did not your anger subside as you entered its borders? Did you not say to yourself when your eye rested on Rome, ‘Within those walls are my home, my household gods, my mother, my wife, my children’? [8] Must it then be that, had I remained childless, no attack would have been made on Rome; had I never had a son, I should have ended my days a free woman in a free country? But there is nothing which I can suffer now that will not bring more disgrace to you than wretchedness to me; whatever unhappiness awaits me it will not be for long., Look to these, whom, if you persist me your present course, an untimely death awaits, or a long life of bondage.’ When she ceased, his wife and children embraced him, and all the women wept and bewailed their own and their country's fate. At last his resolution gave way. He embraced his family and dismissed them, and moved his camp away from the City. [10] After withdrawing his legions from the Roman territory, he is said to have fallen a victim to the resentment which his action aroused, but as to the time and circumstances of his death the traditions vary. [11] I find in Fabius, who is by far the oldest authority, that he lived to be an old man; he relates a saying of his, which he often uttered in his later years, that it is not till a man is old that he feels the full misery of exile. The Roman husbands did not grudge their wives the glory they had won, so completely were their lives free from the spirit of detraction and envy., A temple was built and dedicated to Fortuna Muliebris, to serve as a memorial of their deed. Subsequently the combined forces of the Volscians and Aequi re-entered the Roman territory. [13] The Aequi, however, refused any longer to accept the generalship of Attius Tullius, a quarrel arose as to which nation should furnish the commander of the combined army, and this resulted in a bloody battle. Here the good fortune of Rome destroyed the two armies of her enemies in a conflict no less ruinous than obstinate. [14] The new consuls were T. Sicinius and C. Aquilius. To Sicinius was assigned the campaign against the Volscians, to Aquilius that against the Hernici, for they also were in arms. In that year the Hernici were subjugated, the campaign against the Volscians ended indecisively. 5.21.1. An enormous crowd went and filled the camp. After the Dictator had taken the auspices and issued orders for the soldiers to arm for battle, he uttered this prayer: [2] ‘Pythian Apollo, guided and inspired by thy will I go forth to destroy the city of Veii, and a tenth part of its spoils I devote to thee. 5.21.3. Thee too, Queen Juno, who now dwellest in Veii, I beseech, that thou wouldst follow us, after our victory, to the City which is ours and which will soon be thine, where a temple worthy of thy majesty will receive thee.’ [4] After this prayer, finding himself superior in numbers, he attacked the city on all sides, to distract the enemies' attention from the impending danger of the mine. [5] The Veientines, all unconscious that their doom had already been sealed by their own prophets and by oracles in foreign lands, that some of the gods had already been invited to their share in the spoils, whilst others, called upon in prayer to leave their city, were looking to new abodes in the temples of their foes; 5.22.6. The rest exclaimed that the goddess nodded assent. An addition to the story was made to the effect that she was heard to say, ‘I am willing.’ [7] At all events we have it that she was moved from her place by appliances of little power, and proved light and easy of transport, as though she were following of her own accord. [8] She was brought without mishap to the Aventine, her everlasting seat, whither the prayers of the Roman Dictator had called her, and where this same Camillus afterwards dedicated the temple which he had vowed. Such was the fall of Veii, the most wealthy city of the Etruscan league, showing its greatness even in its final overthrow, since after being besieged for ten summers and winters and inflicting more loss than it sustained, it succumbed at last to destiny, being after all carried by a mine and not by direct assault. |
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| 228. Vitruvius Pollio, On Architecture, 3.2.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259 |
229. Ovid, Fasti, 2.9, 2.608, 2.617-2.638, 2.853-2.856, 4.133-4.164, 4.179-4.246, 6.213-6.218, 6.627-6.636 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros •eros (sexual desire) •eros (sexual desire), of barbarians •praxiteles, eros Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 332; Hubbard, A Companion to Greek and Roman Sexualities (2014) 217, 218, 408; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 136; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52| 2.608. eripit huic linguam Mercuriumque vocat: 2.617. Proxima cognati dixere Caristia cari, 2.618. et venit ad socios turba propinqua deos. 2.619. scilicet a tumulis et, qui periere, propinquis 2.620. protinus ad vivos ora referre iuvat 2.621. postque tot amissos, quicquid de sanguine restat, 2.622. aspicere et generis dinumerare gradus, 2.623. innocui veniant: procul hinc, procul impius esto 2.624. frater et in partus mater acerba suos, 2.625. cui pater est vivax, qui matris digerit annos, 2.626. quae premit invisam socrus iniqua nurum. 2.627. Tantalidae fratres absint et Iasonis uxor 2.628. et quae ruricolis semina tosta dedit, 2.629. et soror et Procne Tereusque duabus iniquus 2.630. et quicumque suas per scelus auget opes. 2.631. dis generis date tura boni (Concordia fertur 2.632. illa praecipue mitis adesse die) 2.633. et libate dapes, ut, grati pignus honoris, 2.634. nutriat incinctos missa patella Lares. 2.635. iamque ubi suadebit placidos nox humida somnos, 2.636. larga precaturi sumite vina manu, 2.637. et bene vos, bene te, patriae pater, optime Caesar! 2.638. dicite suffuso per sacra verba mero. 23. F TER — NP 2.853. Fallimur, an veris praenuntia venit hirundo 2.854. nec metuit, ne qua versa recurrat hiems? 2.855. saepe tamen, Procne, nimium properasse querens, 2.856. virque tuo Tereus frigore laetus erit. 4.133. Rite deam colitis Latiae matresque nurusque 4.134. et vos, quis vittae longaque vestis abest. 4.135. aurea marmoreo redimicula demite collo, 4.136. demite divitias: tota lavanda dea est. 4.137. aurea siccato redimicula reddite collo: 4.138. nunc alii flores, nunc nova danda rosa est. 4.139. vos quoque sub viridi myrto iubet ipsa lavari: 4.140. causaque, cur iubeat (discite!), certa subest 4.141. litore siccabat rorantes nuda capillos: 4.142. viderunt satyri, turba proterva, deam. 4.143. sensit et opposita texit sua corpora myrto: 4.144. tuta fuit facto vosque referre iubet. 4.145. discite nunc, quare Fortunae tura Virili 4.146. detis eo, calida qui locus umet aqua. 4.147. accipit ille locus posito velamine cunctas 4.148. et vitium nudi corporis omne videt; 4.149. ut tegat hoc celetque viros, Fortuna Virilis 4.150. praestat et hoc parvo ture rogata facit, 4.151. nec pigeat tritum niveo cum lacte papaver 4.152. sumere et expressis mella liquata favis; 4.153. cum primum cupido Venus est deducta marito, 4.154. hoc bibit: ex illo tempore nupta fuit. 4.155. supplicibus verbis illam placate: sub illa 4.156. et forma et mores et bona fama manet. 4.157. Roma pudicitia proavorum tempore lapsa est: 4.158. Cymaeam, veteres, consuluistis anum. 4.159. templa iubet fieri Veneri, quibus ordine factis 4.160. inde Venus verso nomina corde tenet. 4.161. semper ad Aeneadas placido, pulcherrima, voltu 4.162. respice totque tuas, diva, tuere nurus. 4.179. Ter sine perpetuo caelum versetur in axe, 4.180. ter iungat Titan terque resolvat equos, 4.181. protinus inflexo Berecyntia tibia cornu 4.182. flabit, et Idaeae festa parentis erunt. 4.183. ibunt semimares et iia tympana tundent, 4.184. aeraque tinnitus aere repulsa dabunt: 4.185. ipsa sedens molli comitum cervice feretur 4.186. urbis per medias exululata vias. 4.187. scaena sonat, ludi que vocant, spectate, Quirites, 4.188. et fora Marte suo litigiosa vacent, 4.189. quaerere multa libet, sed me sonus aeris acuti 4.190. terret et horrendo lotos adunca sono. 4.191. da, dea, quem sciter. doctas Cybeleia neptes 4.192. vidit et has curae iussit adesse meae. 4.193. ‘pandite, mandati memores, Heliconis alumnae, 4.194. gaudeat assiduo cur dea Magna sono.’ 4.195. sic ego, sic Erato (mensis Cythereius illi 4.196. cessit, quod teneri nomen amoris habet): 4.197. ‘reddita Saturno sors haec erat, optime regum, 4.198. a nato sceptris excutiere tuis.’ 4.199. ille suam metuens, ut quaeque erat edita, prolem 4.200. devorat, immersam visceribusque tenet. 4.201. saepe Rhea questa est, totiens fecunda nec umquam 4.202. mater, et indoluit fertilitate sua. 4.203. Iuppiter ortus erat (pro magno teste vetustas 4.204. creditur; acceptam parce movere fidem): 4.205. veste latens saxum caelesti gutture sedit: 4.206. sic genitor fatis decipiendus erat. 4.207. ardua iamdudum resonat tinnitibus Ide, 4.208. tutus ut infanti vagiat ore puer. 4.209. pars clipeos rudibus, galeas pars tundit ies: 4.210. hoc Curetes habent, hoc Corybantes opus. 4.211. res latuit, priscique manent imitamina facti; 4.212. aera deae comites raucaque terga movent, 4.213. cymbala pro galeis, pro scutis tympana pulsant; 4.214. tibia dat Phrygios, ut dedit ante, modos.” 4.215. desierat. coepi: ‘cur huic genus acre leonum 4.216. praebent insolitas ad iuga curva iubas?’ 4.217. desieram. coepit: ‘feritas mollita per illam 4.218. creditur; id curru testificata suo est.’ 4.219. ‘at cur turrifera caput est onerata corona? 4.220. an primis turres urbibus illa dedit?’ 4.221. annuit. unde venit dixi ‘sua membra secandi 4.222. impetus?’ ut tacui, Pieris orsa loqui: 4.223. ‘Phryx puer in silvis, facie spectabilis, Attis 4.224. turrigeram casto vinxit amore deam. 4.225. hunc sibi servari voluit, sua templa tueri, 4.226. et dixit semper fac puer esse velis. 4.227. ille fidem iussis dedit et si mentiar, inquit 4.228. ultima, qua fallam, sit Venus illa mihi. 4.229. fallit et in nympha Sagaritide desinit esse 4.230. quod fuit: hinc poenas exigit ira deae. 4.231. Naida volneribus succidit in arbore factis, 4.232. illa perit: fatum Naidos arbor erat. 4.233. hic furit et credens thalami procumbere tectum 4.234. effugit et cursu Dindyma summa petit 4.235. et modo tolle faces! remove modo verbera! clamat; 4.236. saepe Palaestinas iurat adesse deas. 4.237. ille etiam saxo corpus laniavit acuto, 4.238. longaque in immundo pulvere tracta coma est, 4.239. voxque fuit ‘merui! meritas do sanguine poenas. 4.240. a! pereant partes, quae nocuere mihi! 4.241. a! pereant’ dicebat adhuc, onus inguinis aufert, 4.242. nullaque sunt subito signa relicta viri. 4.243. venit in exemplum furor hic, mollesque ministri 4.244. caedunt iactatis vilia membra comis.’ 4.245. talibus Aoniae facunda voce Camenae 4.246. reddita quaesiti causa furoris erat. 6.213. Quaerebam, Nonas Sanco Fidione referrem, 6.214. an tibi, Semo pater; tum mihi Sancus ait: 6.215. ‘cuicumque ex istis dederis, ego munus habebo: 6.216. nomina terna fero: sic voluere Cures.’ 6.217. hunc igitur veteres donarunt aede Sabini 6.218. inque Quirinali constituere iugo. 6.627. namque pater Tulli Volcanus, Ocresia mater 6.628. praesignis facie Corniculana fuit. 6.629. hanc secum Tanaquil sacris de more peractis 6.630. iussit in ornatum fundere vina focum: 6.631. hic inter cineres obsceni forma virilis 6.632. aut fuit aut visa est, sed fuit illa magis, 6.633. iussa foco captiva sedet: conceptus ab illa 6.634. Servius a caelo semina gentis habet. 6.635. signa dedit genitor tunc cum caput igne corusco 6.636. contigit, inque comis flammeus arsit apex. | 2.608. That she had used so immoderately, called Mercury to him: 2.617. The next day has its name, Caristia, from our dear (cari) kin, 2.618. When a throng of relations gathers to the family gods. 2.619. It’s surely pleasant to turn our faces to the living, 2.620. Once away from our relatives who have perished, 2.621. And after so many lost, to see those of our blood 2.622. Who remain, and count the degrees of kinship. 2.623. Let the innocent come: let the impious brother be far, 2.624. Far from here, and the mother harsh to her children, 2.625. He whose father’s too long-lived, who weighs his mother’s years, 2.626. The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627. Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628. Ino who gave parched seeds to the farmers: 2.629. And Procne, her sister, Philomela, and Tereus cruel to both, 2.630. And whoever has gathered wealth by wickedness. 2.631. Virtuous ones, burn incense to the gods of the family, 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber, 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 2.853. Am I wrong, or has the swallow come, herald of the Spring: 2.854. Does she not fear lest winter should turn back, return again? 2.855. often, Procne, you’ll complain that you’ve been too swift, 2.856. And your husband, Tereus, rejoice in the cold you feel. 4.133. Perform the rites of the goddess, Roman brides and mothers, 4.134. And you who must not wear the headbands and long robes. 4.135. Remove the golden necklaces from her marble neck, 4.136. Remove her riches: the goddess must be cleansed, complete. 4.137. Return the gold necklaces to her neck, once it’s dry: 4.138. Now she’s given fresh flowers, and new-sprung roses. 4.139. She commands you too to bathe, under the green myrtle, 4.140. And there’s a particular reason for her command (learn, now!). 4.141. Naked, on the shore, she was drying her dripping hair: 4.142. The Satyrs, that wanton crowd, spied the goddess. 4.143. She sensed it, and hid her body with a screen of myrtle: 4.144. Doing so, she was safe: she commands that you do so too. 4.145. Learn now why you offer incense to Fortuna Virilis, 4.146. In that place that steams with heated water. 4.147. All women remove their clothes on entering, 4.148. And every blemish on their bodies is seen: 4.149. Virile Fortune undertakes to hide those from the men, 4.150. And she does this at the behest of a little incense. 4.151. Don’t begrudge her poppies, crushed in creamy milk 4.152. And in flowing honey, squeezed from the comb: 4.153. When Venus was first led to her eager spouse, 4.154. She drank so: and from that moment was a bride. 4.155. Please her with words of supplication: beauty, 4.156. Virtue, and good repute are in her keeping. 4.157. In our forefather’s time Rome lapsed from chastity: 4.158. And the ancients consulted the old woman of Cumae. 4.159. She ordered a temple built to Venus: when it was done 4.160. Venus took the name of Heart-Changer (Verticordia). 4.161. Loveliest One, always look with a benign gaze 4.162. On the sons of Aeneas, and guard their many wives. 4.179. Let the sky turn three times on its axis, 4.180. Let the Sun three times yoke and loose his horses, 4.181. And the Berecyntian flute will begin sounding 4.182. Its curved horn, it will be the Idaean Mother’s feast. 4.183. Eunuchs will march, and sound the hollow drums, 4.184. And cymbal will clash with cymbal, in ringing tones: 4.185. Seated on the soft necks of her servants, she’ll be carried 4.186. With howling, through the midst of the City streets. 4.187. The stage is set: the games are calling. Watch, then, 4.188. Quirites, and let those legal wars in the fora cease. 4.189. I’d like to ask many things, but I’m made fearful 4.190. By shrill clash of bronze, and curved flute’s dreadful drone. 4.191. ‘Lend me someone to ask, goddess.’ Cybele spying her learned 4.192. Granddaughters, the Muses, ordered them to take care of me. 4.193. ‘Nurslings of Helicon, mindful of her orders, reveal 4.194. Why the Great Goddess delights in continual din.’ 4.195. So I spoke. And Erato replied (it fell to her to speak about 4.196. Venus’ month, because her name derives from tender love): 4.197. ‘Saturn was granted this prophecy: “Noblest of kings, 4.198. You’ll be ousted by your own son’s sceptre.” 4.199. The god, fearful, devoured his children as soon a 4.200. Born, and then retained them deep in his guts. 4.201. often Rhea (Cybele) complained, at being so often pregt, 4.202. Yet never a mother, and grieved at her own fruitfulness. 4.203. Then Jupiter was born (ancient testimony is credited 4.204. By most: so please don’t disturb the accepted belief): 4.205. A stone, concealed in clothing, went down Saturn’s throat, 4.206. So the great progenitor was deceived by the fates. 4.207. Now steep Ida echoed to a jingling music, 4.208. So the child might cry from its infant mouth, in safety. 4.209. Some beat shields with sticks, others empty helmets: 4.210. That was the Curetes’ and the Corybantes’ task. 4.211. The thing was hidden, and the ancient deed’s still acted out: 4.212. The goddess’s servants strike the bronze and sounding skins. 4.213. They beat cymbals for helmets, drums instead of shields: 4.214. The flute plays, as long ago, in the Phrygian mode.’ 4.215. The goddess ceased. I began: ‘Why do fierce lion 4.216. Yield untamed necks to the curving yoke for her?’ 4.217. I ceased. The goddess began: ‘It’s thought their ferocity 4.218. Was first tamed by her: the testament to it’s her chariot.’ 4.219. ‘But why is her head weighed down by a turreted crown? 4.220. Is it because she granted towers to the first cities?’ 4.221. She nodded. I said ‘Where did this urge to cut off 4.222. Their members come from?’ As I ended, the Muse spoke: 4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face, 4.224. Won the tower-bearing goddess with his chaste passion. 4.225. She desired him to serve her, and protect her temple, 4.226. And said: “Wish, you might be a boy for ever.” 4.227. He promised to be true, and said: “If I’m lying 4.228. May the love I fail in be my last love.” 4.229. He did fail, and in meeting the nymph Sagaritis, 4.230. Abandoned what he was: the goddess, angered, avenged it. 4.231. She destroyed the Naiad, by wounding a tree, 4.232. Since the tree contained the Naiad’s fate. 4.233. Attis was maddened, and thinking his chamber’s roof 4.234. Was falling, fled for the summit of Mount Dindymus. 4.235. Now he cried: “Remove the torches”, now he cried: 4.236. “Take the whips away”: often swearing he saw the Furies. 4.237. He tore at his body too with a sharp stone, 4.238. And dragged his long hair in the filthy dust, 4.239. Shouting: “I deserved this! I pay the due penalty 4.240. In blood! Ah! Let the parts that harmed me, perish! 4.241. Let them perish!” cutting away the burden of his groin, 4.242. And suddenly bereft of every mark of manhood. 4.243. His madness set a precedent, and his unmanly servant 4.244. Toss their hair, and cut off their members as if worthless.’ 4.245. So the Aonian Muse, eloquently answering the question 4.246. I’d asked her, regarding the causes of their madness. 6.213. I asked whether I should assign the Nones to Sancus, 6.214. Or Fidius, or you Father Semo: Sancus answered me: 6.215. ‘Whichever you assign it to, the honour’s mine: 6.216. I bear all three names: so Cures willed it.’ 6.217. The Sabines of old granted him a shrine accordingly, 6.218. And established it on the Quirinal Hill. 6.627. The temple once burned: but the fire spared 6.628. The statue: Mulciber himself preserved his son. 6.629. For Servius’ father was Vulcan, and the lovely 6.630. Ocresia of Corniculum his mother. 6.631. Once, performing sacred rites with her in the due manner, 6.632. Tanaquil ordered her to pour wine on the garlanded hearth: 6.633. There was, or seemed to be, the form of a male organ 6.634. In the ashes: the shape was really there in fact. 6.635. The captive girl sat on the hearth, as commanded: 6.636. She conceived Servius, born of divine seed. |
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230. Philo of Alexandria, On The Contemplative Life, 38, 40-54, 541, 55-62, 88, 63 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 63. I pass over in silence the different fabulous fictions, and the stories of persons with two bodies, who having originally been stuck to one another by amatory influences, are subsequently separated like portions which have been brought together and are disjoined again, the harmony having been dissolved by which they were held together; for all these things are very attractive, being able by novelty of their imagination to allure the ears, but they are despised by the disciples of Moses, who in the abundance of their wisdom have learnt from their earliest infancy to love truth, and also continue to the end of their lives impossible to be deceived. VIII. |
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| 231. Sallust, Iugurtha, 80.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
232. Lucretius Carus, On The Nature of Things, 1.1-1.28, 1.1268-1.1277, 4.1037-4.1287 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire) •eros (sexual desire), imagery of •eros •eros (sexual desire), and epicureanism Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 266, 268; Hubbard, A Companion to Greek and Roman Sexualities (2014) 218, 342, 424| 1.1. Aeneadum genetrix, hominum divomque voluptas, 1.2. alma Venus, caeli subter labentia signa 1.3. quae mare navigerum, quae terras frugiferentis 1.4. concelebras, per te quoniam genus omne animantum 1.5. concipitur visitque exortum lumina solis: 1.6. te, dea, te fugiunt venti, te nubila caeli 1.7. adventumque tuum, tibi suavis daedala tellus 1.8. summittit flores, tibi rident aequora ponti 1.9. placatumque nitet diffuso lumine caelum. 1.10. nam simul ac species patefactast verna diei 1.11. et reserata viget genitabilis aura favoni, 1.12. aeriae primum volucris te, diva, tuumque 1.13. significant initum perculsae corda tua vi. 1.14. et rapidos trat amnis: ita capta lepore 1.15. inde ferae pecudes persultant pabula laeta 1.16. te sequitur cupide quo quamque inducere pergis. 1.17. denique per maria ac montis fluviosque rapacis 1.18. frondiferasque domos avium camposque virentis 1.19. omnibus incutiens blandum per pectora amorem 1.20. efficis ut cupide generatim saecla propagent. 1.21. quae quoniam rerum naturam sola gubernas 1.22. nec sine te quicquam dias in luminis oras 1.23. exoritur neque fit laetum neque amabile quicquam, 1.24. te sociam studeo scribendis versibus esse, 1.25. quos ego de rerum natura pangere conor 1.26. Memmiadae nostro, quem tu, dea, tempore in omni 1.27. omnibus ornatum voluisti excellere rebus. 1.28. quo magis aeternum da dictis, diva, leporem. 4.1037. Sollicitatur id in nobis, quod diximus ante, 4.1038. semen, adulta aetas cum primum roborat artus. 4.1039. namque alias aliud res commovet atque lacessit; 4.1040. ex homine humanum semen ciet una hominis vis. 4.1041. quod simul atque suis eiectum sedibus exit, 4.1042. per membra atque artus decedit corpore toto, 4.1043. in loca conveniens nervorum certa cietque 4.1044. continuo partis genitalis corporis ipsas. 4.1045. inritata tument loca semine fitque voluntas 4.1046. eicere id quo se contendit dira lubido, 4.1047. incitat inritans loca turgida semine multo 4.1048. idque petit corpus, mens unde est saucia amore; 4.1049. namque omnes plerumque cadunt in vulnus et illam 4.1050. emicat in partem sanguis, unde icimur ictu, 4.1051. et si comminus est, hostem ruber occupat umor. 4.1052. sic igitur Veneris qui telis accipit ictus, 4.1053. sive puer membris muliebribus hunc iaculatur 4.1054. seu mulier toto iactans e corpore amorem, 4.1055. unde feritur, eo tendit gestitque coire 4.1056. et iacere umorem in corpus de corpore ductum; 4.1057. namque voluptatem praesagit muta cupido. 4.1058. Haec Venus est nobis; hinc autemst nomen Amoris, 4.1059. hinc illaec primum Veneris dulcedinis in cor 4.1060. stillavit gutta et successit frigida cura; 4.1061. nam si abest quod ames, praesto simulacra tamen sunt 4.1062. illius et nomen dulce obversatur ad auris. 4.1063. sed fugitare decet simulacra et pabula amoris 4.1064. absterrere sibi atque alio convertere mentem 4.1065. et iacere umorem coniectum in corpora quaeque 4.1066. nec retinere semel conversum unius amore 4.1067. et servare sibi curam certumque dolorem; 4.1068. ulcus enim vivescit et inveterascit alendo 4.1069. inque dies gliscit furor atque aerumna gravescit, 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1073. Nec Veneris fructu caret is qui vitat amorem, 4.1074. sed potius quae sunt sine poena commoda sumit; 4.1075. nam certe purast sanis magis inde voluptas 4.1076. quam miseris; etenim potiundi tempore in ipso 4.1077. fluctuat incertis erroribus ardor amantum 4.1078. nec constat quid primum oculis manibusque fruantur. 4.1079. quod petiere, premunt arte faciuntque dolorem 4.1080. corporis et dentes inlidunt saepe labellis 4.1081. osculaque adfigunt, quia non est pura voluptas 4.1082. et stimuli subsunt, qui instigant laedere id ipsum, 4.1083. quod cumque est, rabies unde illaec germina surgunt. 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. 4.1121. Adde quod absumunt viris pereuntque labore, 4.1122. adde quod alterius sub nutu degitur aetas, 4.1123. languent officia atque aegrotat fama vacillans. 4.1124. labitur interea res et Babylonia fiunt 4.1125. unguenta et pulchra in pedibus Sicyonia rident, 4.1126. scilicet et grandes viridi cum luce zmaragdi 4.1127. auro includuntur teriturque thalassina vestis 4.1128. adsidue et Veneris sudorem exercita potat. 4.1129. et bene parta patrum fiunt anademata, mitrae, 4.1130. inter dum in pallam atque Alidensia Ciaque vertunt. 4.1131. eximia veste et victu convivia, ludi, 4.1132. pocula crebra, unguenta, coronae, serta parantur, 4.1133. ne quiquam, quoniam medio de fonte leporum 4.1134. surgit amari aliquid, quod in ipsis floribus angat, 4.1135. aut cum conscius ipse animus se forte remordet 4.1136. desidiose agere aetatem lustrisque perire, 4.1137. aut quod in ambiguo verbum iaculata reliquit, 4.1138. quod cupido adfixum cordi vivescit ut ignis, 4.1139. aut nimium iactare oculos aliumve tueri 4.1140. quod putat in voltuque videt vestigia risus. 4.1141. Atque in amore mala haec proprio summeque secundo 4.1142. inveniuntur; in adverso vero atque inopi sunt, 4.1143. prendere quae possis oculorum lumine operto. 4.1144. innumerabilia; ut melius vigilare sit ante, 4.1145. qua docui ratione, cavereque, ne inliciaris. 4.1146. nam vitare, plagas in amoris ne iaciamur, 4.1147. non ita difficile est quam captum retibus ipsis 4.1148. exire et validos Veneris perrumpere nodos. 4.1149. et tamen implicitus quoque possis inque peditus 4.1150. effugere infestum, nisi tute tibi obvius obstes 4.1151. et praetermittas animi vitia omnia primum 4.1152. aut quae corporis sunt eius, quam praepetis ac vis. 4.1153. nam faciunt homines plerumque cupidine caeci 4.1154. et tribuunt ea quae non sunt his commoda vere. 4.1155. multimodis igitur pravas turpisque videmus 4.1156. esse in deliciis summoque in honore vigere. 4.1157. atque alios alii inrident Veneremque suadent 4.1158. ut placent, quoniam foedo adflictentur amore, 4.1159. nec sua respiciunt miseri mala maxima saepe. 4.1160. nigra melichrus est, inmunda et fetida acosmos, 4.1161. caesia Palladium, nervosa et lignea dorcas, 4.1162. parvula, pumilio, chariton mia, tota merum sal, 4.1163. magna atque inmanis cataplexis plenaque honoris. 4.1164. balba loqui non quit, traulizi, muta pudens est; 4.1165. at flagrans, odiosa, loquacula Lampadium fit. 4.1166. ischnon eromenion tum fit, cum vivere non quit 4.1167. prae macie; rhadine verost iam mortua tussi. 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho, 4.1169. simula Silena ac Saturast, labeosa philema. 4.1170. cetera de genere hoc longum est si dicere coner. 4.1171. sed tamen esto iam quantovis oris honore, 4.1172. cui Veneris membris vis omnibus exoriatur; 4.1173. nempe aliae quoque sunt; nempe hac sine viximus ante; 4.1174. nempe eadem facit et scimus facere omnia turpi 4.1175. et miseram taetris se suffit odoribus ipsa, 4.1176. quam famulae longe fugitant furtimque cachint. 4.1177. at lacrimans exclusus amator limina saepe 4.1178. floribus et sertis operit postisque superbos 4.1179. unguit amaracino et foribus miser oscula figit; 4.1180. quem si iam ammissum venientem offenderit aura 4.1181. una modo, causas abeundi quaerat honestas 4.1182. et meditata diu cadat alte sumpta querella 4.1183. stultitiaque ibi se damnet, tribuisse quod illi 4.1184. plus videat quam mortali concedere par est. 4.1185. nec Veneres nostras hoc fallit; quo magis ipsae 4.1186. omnia summo opere hos vitae poscaenia celant, 4.1187. quos retinere volunt adstrictosque esse in amore, 4.1188. ne quiquam, quoniam tu animo tamen omnia possis 4.1189. protrahere in lucem atque omnis inquirere risus 4.1190. et, si bello animost et non odiosa, vicissim 4.1191. praetermittere et humanis concedere rebus. 4.1192. Nec mulier semper ficto suspirat amore, 4.1193. quae conplexa viri corpus cum corpore iungit 4.1194. et tenet adsuctis umectans oscula labris; 4.1195. nam facit ex animo saepe et communia quaerens 4.1196. gaudia sollicitat spatium decurrere amoris. 4.1197. nec ratione alia volucres armenta feraeque 4.1198. et pecudes et equae maribus subsidere possent, 4.1199. si non, ipsa quod illarum subat, ardet abundans 4.1200. natura et Venerem salientum laeta retractat. 4.1201. nonne vides etiam quos mutua saepe voluptas 4.1202. vinxit, ut in vinclis communibus excrucientur, 4.1203. in triviis cum saepe canes discedere aventis 4.1204. divorsi cupide summis ex viribus tendunt, 4.1205. quom interea validis Veneris compagibus haerent? 4.1206. quod facerent numquam, nisi mutua gaudia nossent, 4.1207. quae iacere in fraudem possent vinctosque tenere. 4.1208. quare etiam atque etiam, ut dico, est communis voluptas. 4.1209. Et commiscendo quom semine forte virilem 4.1210. femina vim vicit subita vi corripuitque, 4.1211. tum similes matrum materno semine fiunt, 4.1212. ut patribus patrio. sed quos utriusque figurae 4.1213. esse vides, iuxtim miscentes vulta parentum, 4.1214. corpore de patrio et materno sanguine crescunt, 4.1215. semina cum Veneris stimulis excita per artus 4.1216. obvia conflixit conspirans mutuus ardor, 4.1217. et neque utrum superavit eorum nec superatumst. 4.1218. fit quoque ut inter dum similes existere avorum 4.1219. possint et referant proavorum saepe figuras, 4.1220. propterea quia multa modis primordia multis 4.1221. mixta suo celant in corpore saepe parentis, 4.1222. quae patribus patres tradunt a stirpe profecta. 4.1223. inde Venus varia producit sorte figuras, 4.1224. maiorumque refert voltus vocesque comasque; 4.1225. quandoquidem nihilo magis haec de semine certo 4.1226. fiunt quam facies et corpora membraque nobis. 4.1227. et muliebre oritur patrio de semine saeclum 4.1228. maternoque mares existunt corpore creti; 4.1229. semper enim partus duplici de semine constat, 4.1230. atque utri similest magis id quod cumque creatur, 4.1231. eius habet plus parte aequa; quod cernere possis, 4.1232. sive virum suboles sivest muliebris origo. 4.1233. Nec divina satum genitalem numina cuiquam 4.1234. absterrent, pater a gnatis ne dulcibus umquam 4.1235. appelletur et ut sterili Venere exigat aevom; 4.1236. quod plerumque putant et multo sanguine maesti 4.1237. conspergunt aras adolentque altaria donis, 4.1238. ut gravidas reddant uxores semine largo; 4.1239. ne quiquam divom numen sortisque fatigant; 4.1240. nam steriles nimium crasso sunt semine partim, 4.1241. et liquido praeter iustum tenuique vicissim. 4.1242. tenve locis quia non potis est adfigere adhaesum, 4.1243. liquitur extemplo et revocatum cedit abortu. 4.1244. crassius hinc porro quoniam concretius aequo 4.1245. mittitur, aut non tam prolixo provolat ictu 4.1246. aut penetrare locos aeque nequit aut penetratum 4.1247. aegre admiscetur muliebri semine semen. 4.1248. nam multum harmoniae Veneris differre videntur. 4.1249. atque alias alii complent magis ex aliisque 4.1250. succipiunt aliae pondus magis inque gravescunt. 4.1251. et multae steriles Hymenaeis ante fuerunt 4.1252. pluribus et nactae post sunt tamen unde puellos 4.1253. suscipere et partu possent ditescere dulci. 4.1254. et quibus ante domi fecundae saepe nequissent 4.1255. uxoris parere, inventast illis quoque compar 4.1256. natura, ut possent gnatis munire senectam. 4.1257. usque adeo magni refert, ut semina possint 4.1258. seminibus commisceri genitaliter apta 4.1259. crassaque conveniant liquidis et liquida crassis. 4.1260. atque in eo refert quo victu vita colatur; 4.1261. namque aliis rebus concrescunt semina membris 4.1262. atque aliis extenvantur tabentque vicissim. 4.1263. et quibus ipsa modis tractetur blanda voluptas. 4.1264. id quoque permagni refert; nam more ferarum 4.1265. quadrupedumque magis ritu plerumque putantur 4.1266. concipere uxores, quia sic loca sumere possunt 4.1267. pectoribus positis sublatis semina lumbis. 4.1268. nec molles opus sunt motus uxoribus hilum. 4.1269. nam mulier prohibet se concipere atque repugnat, 4.1270. clunibus ipsa viri Venerem si laeta retractat 4.1271. atque exossato ciet omni pectore fluctus; 4.1272. eicit enim sulcum recta regione viaque 4.1273. vomeris atque locis avertit seminis ictum. 4.1274. idque sua causa consuerunt scorta moveri, 4.1275. ne complerentur crebro gravidaeque iacerent, 4.1276. et simul ipsa viris Venus ut concinnior esset; 4.1277. coniugibus quod nil nostris opus esse videtur. 4.1278. Nec divinitus inter dum Venerisque sagittis 4.1279. deteriore fit ut forma muliercula ametur; 4.1280. nam facit ipsa suis inter dum femina factis 4.1281. morigerisque modis et munde corpore culto, 4.1282. ut facile insuescat secum te degere vitam. 4.1283. quod super est, consuetudo concinnat amorem; 4.1284. nam leviter quamvis quod crebro tunditur ictu, 4.1285. vincitur in longo spatio tamen atque labascit. 4.1286. nonne vides etiam guttas in saxa cadentis 4.1287. umoris longo in spatio pertundere saxa? | 1.1. BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since 'tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest O'er sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength O'ermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause. 4.1037. And as said before, That seed is roused in us when once ripe age Has made our body strong... As divers causes give to divers things Impulse and irritation, so one force In human kind rouses the human seed To spurt from man. As soon as ever it issues, Forced from its first abodes, it passes down In the whole body through the limbs and frame, Meeting in certain regions of our thews, And stirs amain the genitals of man. The goaded regions swell with seed, and then Comes the delight to dart the same at what The mad desire so yearns, and body seeks That object, whence the mind by love is pierced. For well-nigh each man falleth toward his wound, And our blood spurts even toward the spot from whence The stroke wherewith we are strook, and if indeed The foe be close, the red jet reaches him. Thus, one who gets a stroke from Venus' shafts- Whether a boy with limbs effeminate Assault him, or a woman darting love From all her body- that one strains to get Even to the thing whereby he's hit, and longs To join with it and cast into its frame The fluid drawn even from within its own. For the mute craving doth presage delight. THE PASSION OF LOVE This craving 'tis that's Venus unto us: From this, engender all the lures of love, From this, O first hath into human hearts Trickled that drop of joyance which ere long Is by chill care succeeded. Since, indeed, Though she thou lovest now be far away, Yet idol-images of her are near And the sweet name is floating in thy ear. But it behooves to flee those images; And scare afar whatever feeds thy love; And turn elsewhere thy mind; and vent the sperm, Within thee gathered, into sundry bodies, Nor, with thy thoughts still busied with one love, Keep it for one delight, and so store up Care for thyself and pain inevitable. For, lo, the ulcer just by nourishing Grows to more life with deep inveteracy, And day by day the fury swells aflame, And the woe waxes heavier day by day- Unless thou dost destroy even by new blows The former wounds of love, and curest them While yet they're fresh, by wandering freely round After the freely-wandering Venus, or Canst lead elsewhere the tumults of thy mind. 4.1073. Nor doth that man who keeps away from love Yet lack the fruits of Venus; rather takes Those pleasures which are free of penalties. For the delights of Venus, verily, Are more unmixed for mortals sane-of-soul Than for those sick-at-heart with love-pining. Yea, in the very moment of possessing, Surges the heat of lovers to and fro, Restive, uncertain; and they cannot fix On what to first enjoy with eyes and hands. The parts they sought for, those they squeeze so tight, And pain the creature's body, close their teeth often against her lips, and smite with kiss Mouth into mouth,- because this same delight Is not unmixed; and underneath are stings Which goad a man to hurt the very thing, Whate'er it be, from whence arise for him Those germs of madness. But with gentle touch Venus subdues the pangs in midst of love, And the admixture of a fondling joy Doth curb the bites of passion. For they hope That by the very body whence they caught The heats of love their flames can be put out. But nature protests 'tis all quite otherwise; For this same love it is the one sole thing of which, the more we have, the fiercer burns The breast with fell desire. For food and drink Are taken within our members; and, since they Can stop up certain parts, thus, easily Desire of water is glutted and of bread. But, lo, from human face and lovely bloom Naught penetrates our frame to be enjoyed Save flimsy idol-images and vain- A sorry hope which oft the winds disperse. As when the thirsty man in slumber seeks To drink, and water ne'er is granted him Wherewith to quench the heat within his members, But after idols of the liquids strives And toils in vain, and thirsts even whilst he gulps In middle of the torrent, thus in love Venus deludes with idol-images The lovers. Nor they cannot sate their lust By merely gazing on the bodies, nor They cannot with their palms and fingers rub Aught from each tender limb, the while they stray Uncertain over all the body. Then, At last, with members intertwined, when they Enjoy the flower of their age, when now Their bodies have sweet presage of keen joys, And Venus is about to sow the fields of woman, greedily their frames they lock, And mingle the slaver of their mouths, and breathe Into each other, pressing teeth on mouths- Yet to no purpose, since they're powerless To rub off aught, or penetrate and pass With body entire into body- for oft They seem to strive and struggle thus to do; So eagerly they cling in Venus' bonds, Whilst melt away their members, overcome By violence of delight. But when at last Lust, gathered in the thews, hath spent itself, There come a brief pause in the raging heat- But then a madness just the same returns And that old fury visits them again, When once again they seek and crave to reach They know not what, all powerless to find The artifice to subjugate the bane. In such uncertain state they waste away With unseen wound. 4.1121. To which be added too, They squander powers and with the travail wane; Be added too, they spend their futile years Under another's beck and call; their duties Neglected languish and their honest name Reeleth sick, sick; and meantime their estates Are lost in Babylonian tapestries; And unguents and dainty Sicyonian shoes Laugh on her feet; and (as ye may be sure) Big emeralds of green light are set in gold; And rich sea-purple dress by constant wear Grows shabby and all soaked with Venus' sweat; And the well-earned ancestral property Becometh head-bands, coifs, and many a time The cloaks, or garments Alidensian Or of the Cean isle. And banquets, set With rarest cloth and viands, are prepared- And games of chance, and many a drinking cup, And unguents, crowns and garlands. All in vain, Since from amid the well-spring of delights Bubbles some drop of bitter to torment Among the very flowers- when haply mind Gnaws into self, now stricken with remorse For slothful years and ruin in baudels, Or else because she's left him all in doubt By launching some sly word, which still like fire Lives wildly, cleaving to his eager heart; Or else because he thinks she darts her eyes Too much about and gazes at another,- And in her face sees traces of a laugh. 4.1141. These ills are found in prospering love and true; But in crossed love and helpless there be such As through shut eyelids thou canst still take in- Uncounted ills; so that 'tis better far To watch beforehand, in the way I've shown, And guard against enticements. For to shun A fall into the hunting-snares of love Is not so hard, as to get out again, When tangled in the very nets, and burst The stoutly-knotted cords of Aphrodite. Yet even when there enmeshed with tangled feet, Still canst thou scape the danger-lest indeed Thou standest in the way of thine own good, And overlookest first all blemishes of mind and body of thy much preferred, Desirable dame. For so men do, Eyeless with passion, and assign to them Graces not theirs in fact. And thus we see Creatures in many a wise crooked and ugly The prosperous sweethearts in a high esteem; And lovers gird each other and advise To placate Venus, since their friends are smit With a base passion- miserable dupes Who seldom mark their own worst bane of all. The black-skinned girl is "tawny like the honey"; The filthy and the fetid's "negligee"; The cat-eyed she's "a little Pallas," she; The sinewy and wizened's "a gazelle"; The pudgy and the pigmy is "piquant, One of the Graces sure"; the big and bulky O she's "an Admiration, imposante"; The stuttering and tongue-tied "sweetly lisps"; The mute girl's "modest"; and the garrulous, The spiteful spit-fire, is "a sparkling wit"; And she who scarcely lives for scrawniness Becomes "a slender darling"; "delicate" Is she who's nearly dead of coughing-fit; The pursy female with protuberant breasts She is "like Ceres when the goddess gave Young Bacchus suck"; the pug-nosed lady-love "A Satyress, a feminine Silenus"; The blubber-lipped is "all one luscious kiss"- A weary while it were to tell the whole. But let her face possess what charm ye will, Let Venus' glory rise from all her limbs,- Forsooth there still are others; and forsooth We lived before without her; and forsooth She does the same things- and we know she does- All, as the ugly creature, and she scents, Yes she, her wretched self with vile perfumes; Whom even her handmaids flee and giggle at Behind her back. But he, the lover, in tears Because shut out, covers her threshold o'er often with flowers and garlands, and anoints Her haughty door-posts with the marjoram, And prints, poor fellow, kisses on the doors- Admitted at last, if haply but one whiff Got to him on approaching, he would seek Decent excuses to go out forthwith; And his lament, long pondered, then would fall Down at his heels; and there he'd damn himself For his fatuity, observing how He had assigned to that same lady more- Than it is proper to concede to mortals. And these our Venuses are 'ware of this. Wherefore the more are they at pains to hide All the-behind-the-scenes of life from those Whom they desire to keep in bonds of love- In vain, since ne'ertheless thou canst by thought Drag all the matter forth into the light And well search out the cause of all these smiles; And if of graceful mind she be and kind, Do thou, in thy turn, overlook the same, And thus allow for poor mortality. 4.1192. Nor sighs the woman always with feigned love, Who links her body round man's body locked And holds him fast, making his kisses wet With lips sucked into lips; for oft she acts Even from desire, and, seeking mutual joys, Incites him there to run love's race-course through. Nor otherwise can cattle, birds, wild beasts, And sheep and mares submit unto the males, Except that their own nature is in heat, And burns abounding and with gladness takes Once more the Venus of the mounting males. And seest thou not how those whom mutual pleasure Hath bound are tortured in their common bonds? How often in the cross-roads dogs that pant To get apart strain eagerly asunder With utmost might?- When all the while they're fast In the stout links of Venus. But they'd ne'er So pull, except they knew those mutual joys- So powerful to cast them unto snares And hold them bound. Wherefore again, again, Even as I say, there is a joint delight. 4.1209. And when perchance, in mingling seed with his, The female hath o'erpowered the force of male And by a sudden fling hath seized it fast, Then are the offspring, more from mothers' seed, More like their mothers; as, from fathers' seed, They're like to fathers. But whom seest to be Partakers of each shape, one equal blend of parents' features, these are generate From fathers' body and from mothers' blood, When mutual and harmonious heat hath dashed Together seeds, aroused along their frames By Venus' goads, and neither of the twain Mastereth or is mastered. Happens too That sometimes offspring can to being come In likeness of their grandsires, and bring back often the shapes of grandsires' sires, because Their parents in their bodies oft retain Concealed many primal germs, commixed In many modes, which, starting with the stock, Sire handeth down to son, himself a sire; Whence Venus by a variable chance Engenders shapes, and diversely brings back Ancestral features, voices too, and hair. A female generation rises forth From seed paternal, and from mother's body Exist created males: since sex proceeds No more from singleness of seed than faces Or bodies or limbs of ours: for every birth Is from a twofold seed; and what's created Hath, of that parent which it is more like, More than its equal share; as thou canst mark,- Whether the breed be male or female stock. 4.1233. Nor do the powers divine grudge any man The fruits of his seed-sowing, so that never He be called "father" by sweet children his, And end his days in sterile love forever. What many men suppose; and gloomily They sprinkle the altars with abundant blood, And make the high platforms odorous with burnt gifts, To render big by plenteous seed their wives- And plague in vain godheads and sacred lots. For sterile are these men by seed too thick, Or else by far too watery and thin. Because the thin is powerless to cleave Fast to the proper places, straightaway It trickles from them, and, returned again, Retires abortively. And then since seed More gross and solid than will suit is spent By some men, either it flies not forth amain With spurt prolonged enough, or else it fails To enter suitably the proper places, Or, having entered, the seed is weakly mixed With seed of the woman: harmonies of VenusAre seen to matter vastly here; and some Impregnate some more readily, and from some Some women conceive more readily and become Pregt. And many women, sterile before In several marriage-beds, have yet thereafter Obtained the mates from whom they could conceive The baby-boys, and with sweet progeny Grow rich. And even for husbands (whose own wives, Although of fertile wombs, have borne for them No babies in the house) are also found Concordant natures so that they at last Can bulwark their old age with goodly sons. A matter of great moment 'tis in truth, That seeds may mingle readily with seeds Suited for procreation, and that thick Should mix with fluid seeds, with thick the fluid. And in this business 'tis of some import Upon what diet life is nourished: For some foods thicken seeds within our members, And others thin them out and waste away. And in what modes the fond delight itself Is carried on- this too importeth vastly. For commonly 'tis thought that wives conceive More readily in manner of wild-beasts, After the custom of the four-foot breeds, Because so postured, with the breasts beneath And buttocks then upreared, the seeds can take Their proper places. Nor is need the least For wives to use the motions of blandishment; For thus the woman hinders and resists Her own conception, if too joyously Herself she treats the Venus of the man With haunches heaving, and with all her bosom Now yielding like the billows of the sea- Aye, from the ploughshare's even course and track She throws the furrow, and from proper places Deflects the spurt of seed. And courtesans Are thuswise wont to move for their own ends, To keep from pregcy and lying in, And all the while to render Venus more A pleasure for the men- the which meseems Our wives have never need of. 4.1278. Sometimes too It happens- and through no divinity Nor arrows of Venus- that a sorry chit of scanty grace will be beloved by man; For sometimes she herself by very deeds, By her complying ways, and tidy habits, Will easily accustom thee to pass With her thy life-time- and, moreover, lo, Long habitude can gender human love, Even as an object smitten o'er and o'er By blows, however lightly, yet at last Is overcome and wavers. Seest thou not, Besides, how drops of water falling down Against the stones at last bore through the stones? |
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233. Ovid, Epistulae Ex Ponto, 1.4.47-1.4.53, 1.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), in letters •eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465; Keith and Myers, Vergil and Elegy (2023) 18 1.8. ite, patet castis versibus ille locus! 1.8. durus et aversa cetera mente legas. 1.8. admonitu coepi fortior esse tuo, 1.8. anxietas animi continuusque labor. 1.8. deficit estque minor factus inerte situ. 1.8. pectora mollescunt asperitasque fugit. 1.8. huius notitiam gentis habere | |
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| 234. Philo of Alexandria, Hypothetica, 7.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), condemnation of Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 543 |
| 235. Grattius, Cynegetica, 400-407, 430-434, 446-449, 482, 484-496, 483 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 332 |
236. Vergil, Eclogues, 1.31-1.35, 6.45-6.60, 8.69-8.72, 8.80 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros •love / eros •eros, Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 281; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 22; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 266; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 177 | 1.31. comparing small with great; but this as far 1.32. above all other cities rears her head 1.33. as cypress above pliant osier towers. MELIBOEUS 1.34. And what so potent cause took you to TITYRUS 1.35. Freedom, which, though belated, cast at length 6.46. hut Nereus off, and mould the forms of thing 6.47. little by little; and how the earth amazed 6.48. beheld the new sun shining, and the shower 6.49. fall, as the clouds soared higher, what time the wood 6.50. 'gan first to rise, and living things to roam 6.51. cattered among the hills that knew them not. 6.52. Then sang he of the stones by Pyrrha cast, 6.54. and the Caucasian birds, and told withal 6.55. nigh to what fountain by his comrades left 6.58. pasiphae with the love of her white bull— 6.59. happy if cattle-kind had never been!— 6.60. o ill-starred maid, what frenzy caught thy soul 8.69. tough oaks bear golden apples, alder-tree 8.70. bloom with narcissus-flower, the tamarisk 8.71. weat with rich amber, and the screech-owl vie 8.72. in singing with the swan: let Tityru 8.80. from dying lips bequeathed thee, see thou keep. |
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237. Vergil, Aeneis, 1.297-1.304, 1.657-1.722, 1.724, 4.4, 4.9, 4.23, 4.31-4.53, 4.67-4.72, 4.90-4.128, 4.198-4.278, 4.300-4.303, 4.319-4.325, 4.365-4.396, 4.419-4.420, 4.520, 6.474, 6.748-6.751, 6.853, 8.481-8.484, 9.424-9.426 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 549; Hubbard, A Companion to Greek and Roman Sexualities (2014) 480; Keith and Myers, Vergil and Elegy (2023) 111, 113, 115, 209; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 178, 181, 183; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 261; Welch, Tarpeia: Workings of a Roman Myth (2015) 197, 290 1.297. Haec ait, et Maia genitum demittit ab alto, 1.298. ut terrae, utque novae pateant Karthaginis arces 1.299. hospitio Teucris, ne fati nescia Dido 1.300. finibus arceret: volat ille per aera magnum 1.301. remigio alarum, ac Libyae citus adstitit oris. 1.302. Et iam iussa facit, ponuntque ferocia Poeni 1.303. corda volente deo; in primis regina quietum 1.304. accipit in Teucros animum mentemque benignam. 1.657. At Cytherea novas artes, nova pectore versat 1.658. Consilia, ut faciem mutatus et ora Cupido 1.659. pro dulci Ascanio veniat, donisque furentem 1.660. incendat reginam, atque ossibus implicet ignem; 1.661. quippe domum timet ambiguam Tyriosque bilinguis; 1.662. urit atrox Iuno, et sub noctem cura recursat. 1.663. Ergo his aligerum dictis adfatur Amorem: 1.664. Nate, meae vires, mea magna potentia solus, 1.665. nate, patris summi qui tela Typhoia temnis, 1.666. ad te confugio et supplex tua numina posco. 1.667. Frater ut Aeneas pelago tuus omnia circum 1.668. litora iactetur odiis Iunonis iniquae, 1.669. nota tibi, et nostro doluisti saepe dolore. 1.670. Hunc Phoenissa tenet Dido blandisque moratur 1.671. vocibus; et vereor, quo se Iunonia vertant 1.672. hospitia; haud tanto cessabit cardine rerum. 1.673. Quocirca capere ante dolis et cingere flamma 1.674. reginam meditor, ne quo se numine mutet, 1.675. sed magno Aeneae mecum teneatur amore. 1.676. Qua facere id possis, nostram nunc accipe mentem. 1.677. Regius accitu cari genitoris ad urbem 1.678. Sidoniam puer ire parat, mea maxima cura, 1.679. dona ferens, pelago et flammis restantia Troiae: 1.680. hunc ego sopitum somno super alta Cythera 1.681. aut super Idalium sacrata sede recondam, 1.682. ne qua scire dolos mediusve occurrere possit. 1.683. Tu faciem illius noctem non amplius unam 1.684. falle dolo, et notos pueri puer indue voltus, 1.685. ut, cum te gremio accipiet laetissima Dido 1.686. regalis inter mensas laticemque Lyaeum, 1.687. cum dabit amplexus atque oscula dulcia figet, 1.688. occultum inspires ignem fallasque veneno. 1.689. Paret Amor dictis carae genetricis, et alas 1.690. exuit, et gressu gaudens incedit Iuli. 1.691. At Venus Ascanio placidam per membra quietem 1.692. inrigat, et fotum gremio dea tollit in altos 1.693. Idaliae lucos, ubi mollis amaracus illum 1.694. floribus et dulci adspirans complectitur umbra. 1.695. Iamque ibat dicto parens et dona Cupido 1.696. regia portabat Tyriis, duce laetus Achate. 1.697. Cum venit, aulaeis iam se regina superbis 1.698. aurea composuit sponda mediamque locavit. 1.699. Iam pater Aeneas et iam Troiana iuventus 1.700. conveniunt, stratoque super discumbitur ostro. 1.701. Dant famuli manibus lymphas, Cereremque canistris 1.702. expediunt, tonsisque ferunt mantelia villis. 1.703. Quinquaginta intus famulae, quibus ordine longam 1.704. cura penum struere, et flammis adolere Penatis; 1.705. centum aliae totidemque pares aetate ministri, 1.706. qui dapibus mensas onerent et pocula pot. 1.707. Nec non et Tyrii per limina laeta frequentes 1.708. convenere, toris iussi discumbere pictis. 1.709. Mirantur dona Aeneae, mirantur Iulum 1.710. flagrantisque dei voltus simulataque verba, 1.711. | 1.297. or mourns with grief untold the untimely doom 1.299. After these things were past, exalted Jove, 1.300. from his ethereal sky surveying clear 1.301. the seas all winged with sails, lands widely spread, 1.302. and nations populous from shore to shore, 1.303. paused on the peak of heaven, and fixed his gaze 1.304. on Libya . But while he anxious mused, 1.657. in night's first watch burst o'er them unawares 1.658. with bloody havoc and a host of deaths; 1.659. then drove his fiery coursers o'er the plain 1.660. before their thirst or hunger could be stayed 1.661. on Trojan corn or Xanthus ' cooling stream. 1.662. Here too was princely Troilus, despoiled, 1.663. routed and weaponless, O wretched boy! 1.664. Ill-matched against Achilles! His wild steeds 1.665. bear him along, as from his chariot's rear 1.666. he falls far back, but clutches still the rein; 1.667. his hair and shoulders on the ground go trailing, 1.668. and his down-pointing spear-head scrawls the dust. 1.669. Elsewhere, to Pallas' ever-hostile shrine, 1.670. daughters of Ilium, with unsnooded hair, 1.671. and lifting all in vain her hallowed pall, 1.672. walked suppliant and sad, beating their breasts, 1.673. with outspread palms. But her unswerving eyes 1.674. the goddess fixed on earth, and would not see. 1.675. Achilles round the Trojan rampart thrice 1.676. had dragged the fallen Hector, and for gold 1.677. was making traffic of the lifeless clay. 1.678. Aeneas groaned aloud, with bursting heart, 1.679. to see the spoils, the car, the very corpse 1.680. of his lost friend,—while Priam for the dead 1.681. tretched forth in piteous prayer his helpless hands. 1.682. There too his own presentment he could see 1.683. urrounded by Greek kings; and there were shown 1.684. hordes from the East, and black-browed Memnon's arms; 1.685. her band of Amazons, with moon-shaped shields, 1.686. Penthesilea led; her martial eye 1.687. flamed on from troop to troop; a belt of gold 1.688. beneath one bare, protruded breast she bound— 1.690. While on such spectacle Aeneas' eyes 1.691. looked wondering, while mute and motionless 1.692. he stood at gaze, Queen Dido to the shrine 1.693. in lovely majesty drew near; a throng 1.694. of youthful followers pressed round her way. 1.695. So by the margin of Eurotas wide 1.696. or o'er the Cynthian steep, Diana leads 1.697. her bright processional; hither and yon 1.698. are visionary legions numberless 1.699. of Oreads; the regt goddess bears 1.700. a quiver on her shoulders, and is seen 1.701. emerging tallest of her beauteous train; 1.702. while joy unutterable thrills the breast 1.703. of fond Latona: Dido not less fair 1.704. amid her subjects passed, and not less bright 1.705. her glow of gracious joy, while she approved 1.706. her future kingdom's pomp and vast emprise. 1.707. Then at the sacred portal and beneath 1.708. the temple's vaulted dome she took her place, 1.709. encompassed by armed men, and lifted high 1.710. upon a throne; her statutes and decrees 1.711. the people heard, and took what lot or toil 1.712. her sentence, or impartial urn, assigned. 1.713. But, lo! Aeneas sees among the throng 1.714. Antheus, Sergestus, and Cloanthus bold, 1.715. with other Teucrians, whom the black storm flung 1.716. far o'er the deep and drove on alien shores. 1.717. Struck dumb was he, and good Achates too, 1.718. half gladness and half fear. Fain would they fly 1.719. to friendship's fond embrace; but knowing not 1.720. what might befall, their hearts felt doubt and care. 1.721. Therefore they kept the secret, and remained 1.722. forth-peering from the hollow veil of cloud, 1.724. or where the fleet was landed, or what aim 4.4. Her hero's virtues and his lordly line 4.9. lit up all lands, and from the vaulted heaven 4.23. in my fixed heart, that to no shape of man 4.31. this man alone has moved me; he alone 4.32. has shaken my weak will. I seem to feel 4.33. the motions of love's lost, familiar fire. 4.34. But may the earth gape open where I tread, 4.35. and may almighty Jove with thunder-scourge 4.36. hurl me to Erebus' abysmal shade, 4.37. to pallid ghosts and midnight fathomless, 4.38. before, O Chastity! I shall offend 4.39. thy holy power, or cast thy bonds away! 4.40. He who first mingled his dear life with mine 4.41. took with him all my heart. 'T is his alone — 4.42. o, let it rest beside him in the grave!” 4.44. “O dearer to thy sister than her life,” 4.45. Anna replied, “wouldst thou in sorrow's weed 4.46. waste thy long youth alone, nor ever know 4.47. weet babes at thine own breast, nor gifts of love? 4.48. Will dust and ashes, or a buried ghost 4.49. reck what we do? 'T is true thy grieving heart 4.50. was cold to earlier wooers, Libya 's now, 4.51. and long ago in Tyre . Iarbas knew 4.52. thy scorn, and many a prince and captain bred 4.53. in Afric's land of glory. Why resist 4.67. if thus espoused! With Trojan arms allied 4.68. how far may not our Punic fame extend 4.69. in deeds of power? Call therefore on the gods 4.70. to favor thee; and, after omens fair, 4.71. give queenly welcome, and contrive excuse 4.72. to make him tarry, while yon wintry seas 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; 4.198. meet in a golden clasp. To greet her come 4.199. the noble Phrygian guests; among them smiles 4.200. the boy Iulus; and in fair array 4.201. Aeneas, goodliest of all his train. 4.202. In such a guise Apollo (when he leaves 4.203. cold Lycian hills and Xanthus ' frosty stream 4.204. to visit Delos to Latona dear) 4.205. ordains the song, while round his altars cry 4.206. the choirs of many islands, with the pied, 4.207. fantastic Agathyrsi; soon the god 4.208. moves o'er the Cynthian steep; his flowing hair 4.209. he binds with laurel garland and bright gold; 4.210. upon his shining shoulder as he goes 4.211. the arrows ring:—not less uplifted mien 4.212. aeneas wore; from his illustrious brow 4.213. uch beauty shone. Soon to the mountains tall 4.214. the cavalcade comes nigh, to pathless haunts 4.215. of woodland creatures; the wild goats are seen, 4.216. from pointed crag descending leap by leap 4.217. down the steep ridges; in the vales below 4.218. are routed deer, that scour the spreading plain, 4.219. and mass their dust-blown squadrons in wild flight, 4.220. far from the mountain's bound. Ascanius 4.221. flushed with the sport, spurs on a mettled steed 4.222. from vale to vale, and many a flying herd 4.223. his chase outspeeds; but in his heart he prays 4.224. among these tame things suddenly to see 4.225. a tusky boar, or, leaping from the hills, 4.227. Meanwhile low thunders in the distant sky 4.228. mutter confusedly; soon bursts in full 4.229. the storm-cloud and the hail. The Tyrian troop 4.230. is scattered wide; the chivalry of Troy, 4.231. with the young heir of Dardan's kingly line, 4.232. of Venus sprung, seek shelter where they may, 4.233. with sudden terror; down the deep ravines 4.234. the swollen torrents roar. In that same hour 4.235. Queen Dido and her hero out of Troy 4.236. to the same cavern fly. Old Mother-Earth 4.237. and wedlock-keeping Juno gave the sign; 4.238. the flash of lightnings on the conscious air 4.239. were torches to the bridal; from the hills 4.240. the wailing wood-nymphs sobbed a wedding song. 4.241. Such was that day of death, the source and spring 4.242. of many a woe. For Dido took no heed 4.243. of honor and good-name; nor did she mean 4.244. her loves to hide; but called the lawlessness 4.246. Swift through the Libyan cities Rumor sped. 4.247. Rumor! What evil can surpass her speed? 4.248. In movement she grows mighty, and achieves 4.249. trength and dominion as she swifter flies. 4.250. mall first, because afraid, she soon exalts 4.251. her stature skyward, stalking through the lands 4.252. and mantling in the clouds her baleful brow. 4.253. The womb of Earth, in anger at high Heaven, 4.254. bore her, they say, last of the Titan spawn, 4.255. ister to Coeus and Enceladus. 4.256. Feet swift to run and pinions like the wind 4.257. the dreadful monster wears; her carcase huge 4.258. is feathered, and at root of every plume 4.259. a peering eye abides; and, strange to tell, 4.260. an equal number of vociferous tongues, 4.261. foul, whispering lips, and ears, that catch at all. 4.262. At night she spreads midway 'twixt earth and heaven 4.263. her pinions in the darkness, hissing loud, 4.264. nor e'er to happy slumber gives her eyes: 4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers, 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong, 4.269. or mingle with her word some tidings true. 4.270. She now with changeful story filled men's ears, 4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come, 4.273. Dido, the lovely widow, Iooked his way, 4.274. deigning to wed; how all the winter long 4.275. they passed in revel and voluptuous ease, 4.276. to dalliance given o'er; naught heeding now 4.277. of crown or kingdom—shameless! lust-enslaved! 4.278. Such tidings broadcast on the lips of men 4.300. hoot forth blind fire to terrify the soul 4.301. with wild, unmeaning roar? O, Iook upon 4.302. that woman, who was homeless in our realm, 4.303. and bargained where to build her paltry town, 4.319. “Haste thee, my son, upon the Zephyrs call, 4.320. and take thy winged way! My mandate bear 4.321. unto that prince of Troy who tarries now 4.322. in Tyrian Carthage, heedless utterly 4.323. of empire Heaven-bestowed. On winged winds 4.324. hasten with my decrees. Not such the man 4.325. his beauteous mother promised; not for this 4.365. or round tall crags where rove the swarming fish, 4.366. flies Iow along the waves: o'er-hovering so 4.367. between the earth and skies, Cyllene's god 4.368. flew downward from his mother's mountain-sire, 4.369. parted the winds and skimmed the sandy merge 4.370. of Libya . When first his winged feet 4.371. came nigh the clay-built Punic huts, he saw 4.372. Aeneas building at a citadel, 4.373. and founding walls and towers; at his side 4.374. was girt a blade with yellow jaspers starred, 4.375. his mantle with the stain of Tyrian shell 4.376. flowed purple from his shoulder, broidered fair 4.377. by opulent Dido with fine threads of gold, 4.378. her gift of love; straightway the god began: 4.379. “Dost thou for lofty Carthage toil, to build 4.380. foundations strong? Dost thou, a wife's weak thrall, 4.381. build her proud city? Hast thou, shameful loss! 4.382. Forgot thy kingdom and thy task sublime? 4.383. From bright Olympus, I. He who commands 4.384. all gods, and by his sovran deity 4.385. moves earth and heaven—he it was who bade 4.386. me bear on winged winds his high decree. 4.387. What plan is thine? By what mad hope dost thou 4.388. linger so Iong in lap of Libyan land? 4.389. If the proud reward of thy destined way 4.390. move not thy heart, if all the arduous toil 4.391. to thine own honor speak not, Iook upon 4.392. Iulus in his bloom, thy hope and heir 4.393. Ascanius. It is his rightful due 4.394. in Italy o'er Roman lands to reign.” 4.395. After such word Cyllene's winged god 4.396. vanished, and e'er his accents died away, 4.419. But what can cheat true love? The Queen foreknew 4.420. his stratagem, and all the coming change 4.520. Why set my wrongs in order? Juno, now, 6.474. Thy rising hope and joy, that from these woes, 6.748. Th' Olympian heaven above our earth aspires. — 6.749. Here Earth's first offspring, the Titanic brood, 6.750. Roll lightning-blasted in the gulf profound; 6.751. The twin Aloidae Aloïdae , colossal shades, 6.853. Fell wounded on the field; here holy priests 8.481. in proud Carinae. As they entered there, 8.482. “Behold,” said he, “the threshold that received 8.483. Alcides in his triumph! This abode 8.484. he made his own. Dare, O illustrious guest, 9.424. from a slain lion; good Aletes gave 9.425. exchange of crested helms. In such array 9.426. they hastened forth; and all the princely throng, | |
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238. Hyginus, Fabulae (Genealogiae), "226", 1, 106, 166, 3, 30, 2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 131 | 2. 2 INO: Ino, daughter of Cadmus and Harmonia, wishing to kill Phrixus and Helle, Nebula's children, formed a plan with the women of the entire tribe, and conspired to parch the seed grain to make it unfertile, so that, when the sterility and scarcity of grain resulted, the whole state should perish, some by starvation, others by sickness. With regard to this situation Athamas sent a servant to Delphi, but Ino instructed him to bring back a false reply that the pestilence would end if he sacrificed Phrixus to Jove. When Athamas refused to do this, Phrixus voluntarily and readily promised that he alone would free the state from its distress. Accordingly he was led to the altar, wearing fillets (of sacrifice), but the servant, out of pity for the youth, revealed Ino's plans to Athamas. The king, thus informed of the crime, gave over his wife Ino and her son Melicertes to be put to death, but Father Liber cast mist around her, and saved Ino his nurse. Later, Athamas, driven mad by Jove, slew his son Learchus. But Ino, with Melicertes her son, threw herself into the sea. Liber would have her called Leucothea, and Melicertes, her son the god Palaemon, but we call her Mater Matuta, and him Portunus. In his honor every fifth year gymnastic contests are held, which are called Isthmian. |
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| 239. Hyginus, Astronomica, 2.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), aphrodite and •eros (deity/daimon), pair with necessity/ananke Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 381 |
| 240. Tibullus, Elegies, 1.8, 2.5.33-2.5.38 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros, god •eros •love / eros Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 137; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 266 |
| 241. Horace, Sermones, 1.3.90-1.3.91 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52 |
242. Philo of Alexandria, On Dreams, 1.76.6, 1.93.4, 1.126 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 98; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 1.126. Do you not see, that even now, also, the sacred historian represents the practiser of honourable pursuits, who abounds in all royal materials and appointments, as sleeping on the ground, and using a stone for his pillow; and a little further on, he speaks of himself as asking in his prayers for bread and a cloak, the necessary wealth of nature? like one who has at all times held in contempt, the man who dwells among vain opinions, and who is inclined to revile all those who are disposed to admire him; this man is the archetypal pattern of the soul which is devoted to the practice of virtue, and an enemy of every effeminate person. XXI. |
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| 243. Propertius, Elegies, 1.1.3, 1.1.6-1.1.7, 1.1.11, 1.1.13-1.1.14, 1.1.25, 1.1.27-1.1.29, 1.1.36, 1.1.38, 1.1.40, 1.9.19-1.9.22, 1.9.29, 1.20.41-1.20.47, 1.21-1.22, 1.22.3, 2.2.12-2.2.15, 2.6.29, 2.12, 2.14, 2.31.3-2.31.4, 2.34, 3.3.30, 3.3.49-3.3.52, 3.8.15, 3.12, 3.13.57-3.13.58, 3.19, 3.21.31-3.21.32, 4.4, 4.4.1-4.4.2, 4.4.7-4.4.26, 4.4.28-4.4.46, 4.4.48-4.4.50, 4.4.53-4.4.78, 4.4.83, 4.4.89-4.4.90, 4.4.93, 4.11.65-4.11.66 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •eros, personification of •eros •love, eros, and sexuality •praxiteles, eros •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 152; Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 275; Keith and Myers, Vergil and Elegy (2023) 18, 111, 113, 115; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 192; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 136; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52; Welch, Tarpeia: Workings of a Roman Myth (2015) 25, 114, 115, 168, 171, 172, 173, 177, 182, 183, 192, 195, 197, 233, 270 |
| 244. Horace, Odes, 3.1.1, 3.16.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros •love, eros, and sexuality Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 9; Welch, Tarpeia: Workings of a Roman Myth (2015) 25 |
| 245. Philo of Alexandria, Questions On Exodus, 1.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 |
246. Diodorus Siculus, Historical Library, 1.11.3, 1.22.6-1.22.7, 1.80.3, 1.98.5-1.98.8, 3.15.1-3.15.2, 4.16, 4.81.2, 5.32.7-5.32.8, 17.1-17.5, 33.12-33.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros •eros (sexual desire), of barbarians •love, eros, and sexuality •love / eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 403, 404, 406, 408; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 118; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 264; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 202; Welch, Tarpeia: Workings of a Roman Myth (2015) 289; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 251 | 1.11.3. And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in ev'ry ray; while Orpheus says: And this is why men call him Shining One And Dionysus. 1.22.6. It 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. Consequently 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." 4.16. Heracles then received a Command to bring back the girdle of Hippolytê the Amazon and so made the expedition against the Amazons. Accordingly he sailed into the Pontus, which was named by him Euxeinus, and continuing to the mouth of the Thermodon River he encamped near the city of Themiscyra, in which was situated the palace of the Amazons., And first of all he demanded of them the girdle which he had been commanded to get; but when they would pay no heed to him, he joined battle with them. Now the general mass of the Amazons were arrayed against the main body of the followers of Heracles, but the most honoured of the women were drawn up opposite Heracles himself and put up a stubborn battle. The first, for instance, to join battle with him was Aella, who had been given this name because of her swiftness, but she found her opponent more agile than herself. The second, Philippis, encountering a mortal blow at the very first conflict, was slain. Then he joined battle with Prothoê, who, they said, had been victorious seven times over the opponents whom she had challenged to battle. When she fell, the fourth whom he overcame was known as Eriboea. She had boasted that because of the manly bravery which she displayed in contests of war she had no need of anyone to help her, but she found her claim was false when she encountered her better., The next, Celaeno, Eurybia, and Phoebê, who were companions of Artemis in the hunt and whose spears found their mark invariably, did not even graze the single target, but in that fight they were one and all cut down as they stood shoulder to shoulder with each other. After them Deïaneira, Asteria and Marpê, and Tecmessa and Alcippê were overcome. The last-named had taken a vow to remain a maiden, and the vow she kept, but her life she could not preserve. The commander of the Amazons, Melanippê, who was also greatly admired for her manly courage, now lost her supremacy., And Heracles, after thus killing the most renowned of the Amazons, and forcing the remaining multitude to turn in flight, cut down the greater number of them, so that the race of them was utterly exterminated. As for the captives, he gave Antiopê as a gift to Theseus and set Melanippê free, accepting her girdle as her ransom. 4.16. 1. Heracles then received a Command to bring back the girdle of Hippolytê the Amazon and so made the expedition against the Amazons. Accordingly he sailed into the Pontus, which was named by him Euxeinus, and continuing to the mouth of the Thermodon River he encamped near the city of Themiscyra, in which was situated the palace of the Amazons.,2. And first of all he demanded of them the girdle which he had been commanded to get; but when they would pay no heed to him, he joined battle with them. Now the general mass of the Amazons were arrayed against the main body of the followers of Heracles, but the most honoured of the women were drawn up opposite Heracles himself and put up a stubborn battle. The first, for instance, to join battle with him was Aella, who had been given this name because of her swiftness, but she found her opponent more agile than herself. The second, Philippis, encountering a mortal blow at the very first conflict, was slain. Then he joined battle with Prothoê, who, they said, had been victorious seven times over the opponents whom she had challenged to battle. When she fell, the fourth whom he overcame was known as Eriboea. She had boasted that because of the manly bravery which she displayed in contests of war she had no need of anyone to help her, but she found her claim was false when she encountered her better.,3. The next, Celaeno, Eurybia, and Phoebê, who were companions of Artemis in the hunt and whose spears found their mark invariably, did not even graze the single target, but in that fight they were one and all cut down as they stood shoulder to shoulder with each other. After them Deïaneira, Asteria and Marpê, and Tecmessa and Alcippê were overcome. The last-named had taken a vow to remain a maiden, and the vow she kept, but her life she could not preserve. The commander of the Amazons, Melanippê, who was also greatly admired for her manly courage, now lost her supremacy.,4. And Heracles, after thus killing the most renowned of the Amazons, and forcing the remaining multitude to turn in flight, cut down the greater number of them, so that the race of them was utterly exterminated. As for the captives, he gave Antiopê as a gift to Theseus and set Melanippê free, accepting her girdle as her ransom. 5.32.7. Although their wives are comely, they have very little to do with them, but rage with lust, in outlandish fashion, for the embraces of males. It is their practice to sleep upon the ground on the skins of wild beasts and to tumble with a catamite on each side. And the most astonishing thing of all is that they feel no concern for their proper dignity, but prostitute to others without a qualm the flower of their bodies; nor do they consider this a disgraceful thing to do, but rather when anyone of them is thus approached and refuses the favour offered him, this they consider an act of dishonour. |
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| 247. Ovid, Ibis, 5.87-5.88, 11.1-11.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465, 466 |
| 248. Asclepiades Mendesius, Fragments, 1, 11-12, 14, 4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
| 249. Catullus, Poems, 64.327, 66.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 342; Hubbard, A Companion to Greek and Roman Sexualities (2014) 480; Welch, Tarpeia: Workings of a Roman Myth (2015) 237 |
250. Julius Caesar, De Bello Gallico, 5.14, 6.21 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 403, 404 | 6.21. The Germans differ much from this manner of living. They have no Druids to regulate divine worship, no zeal for sacrifices. They reckon among the gods those only whom they see and by whose offices they are openly assisted — to wit, the Sun, the Fire-god, and the Moon; of the rest they have learnt not even by report. Their whole life is composed of hunting expeditions and military pursuits; from early boyhood they are zealous for toil and hardship. Those who remain longest in chastity win greatest praise among their kindred; some think that stature, some that strength and sinew are fortified thereby. Further, they deem it a most disgraceful thing to have had knowledge of a woman before the twentieth year; and there is no secrecy in the matter, for both sexes bathe in the rivers and wear skins or small cloaks of reindeer hide, leaving great part of the body bare. |
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| 251. Bion, Lament For Adonis, 13 (1st cent. BCE - 2nd cent. BCE) Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 137 |
| 252. Philo of Alexandria, That Every Good Person Is Free, 260-261, 263-269, 262 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 337 |
| 253. Seneca The Elder, Controversies, 1.3, 5.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •love, eros, and sexuality •eros (god) Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 135; Welch, Tarpeia: Workings of a Roman Myth (2015) 36 |
| 254. Nicocles, Fragments, 8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (god) •eros (god), agency of, in novels Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 96 |
| 255. Philo of Alexandria, Who Is The Heir, 1.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 |
256. Philo of Alexandria, On The Sacrifices of Cain And Abel, 100 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 100. Now who is there who is ignorant, that a happy old age and a happy death are the greats of human goods? neither of which can nature partake of, inasmuch as nature can neither grow old nor die. And what is there extraordinary in the fact, if that which is uncreated does not condescend to use the good things of created beings, when even that which has been created desires different virtues, according to the differences of ideas into which it is divided. At all events men would not be rivals to women, nor would women be rivals to men, in these matters with which the opposite sex alone ought to have any concern. But if the women were to emulate the pursuits of men they would be looked upon as half men, and if the men were to apply themselves to the pursuits of women they would acquire an evil reputation as men-women. |
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257. Ovid, Metamorphoses, 1.456, 1.462, 1.465, 1.562-1.563, 1.671-1.672, 3.250, 3.339-3.510, 5.319-5.331, 7.359-7.360, 7.465-7.466, 8.1-8.151, 13.829-13.830, 15.374, 15.861-15.879 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros •love, eros, and sexuality •love / eros Found in books: Capra and Floridi, Intervisuality: New Approaches to Greek Literature (2023) 262, 263; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 131; Keith and Myers, Vergil and Elegy (2023) 294; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 239; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 147, 153, 181; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 266; Welch, Tarpeia: Workings of a Roman Myth (2015) 289, 292| 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, 1.671. Parva mora est alas pedibus virgamque potenti 1.672. somniferam sumpsisse manu tegimenque capillis. 3.250. dilacerant falsi dominum sub imagine cervi. 3.339. Ille per Aonias fama celeberrimus urbes 3.340. inreprehensa dabat populo responsa petenti. 3.341. Prima fide vocisque ratae temptamina sumpsit 3.342. caerula Liriope. Quam quondam flumine curvo 3.343. implicuit clausaeque suis Cephisus in undis 3.344. vim tulit. Enixa est utero pulcherrima pleno 3.345. infantem, nymphis iam tunc qui posset amari, 3.346. Narcissumque vocat. De quo consultus, an esset 3.347. tempora maturae visurus longa senectae, 3.348. fatidicus vates “si se non noverit” inquit. 3.349. Vana diu visa est vox auguris: exitus illam 3.350. resque probat letique genus novitasque furoris. 3.351. Namque ter ad quinos unum Cephisius annum 3.352. addiderat poteratque puer iuvenisque videri: 3.353. multi illum iuvenes, multae cupiere puellae. 3.354. Sed fuit in tenera tam dura superbia forma: 3.355. nulli illum iuvenes, nullae tetigere puellae. 3.356. Adspicit hunc trepidos agitantem in retia cervos 3.357. vocalis nymphe, quae nec reticere loquenti, 3.358. nec prior ipsa loqui didicit, resonabilis Echo. 3.359. Corpus adhuc Echo, non vox erat; et tamen usum 3.360. garrula non alium, quam nunc habet, oris habebat, 3.361. reddere de multis ut verba novissima posset. 3.362. Fecerat hoc Iuno, quia, cum deprendere posset 3.363. cum Iove saepe suo nymphas in monte iacentes, 3.364. illa deam longo prudens sermone tenebat, 3.365. dum fugerent nymphae. Postquam Saturnia sensit 3.366. “huius” ait “linguae, qua sum delusa, potestas 3.367. parva tibi dabitur vocisque brevissimus usus”: 3.368. reque minas firmat. Tamen haec in fine loquendi 3.369. ingeminat voces auditaque verba reportat. 3.370. Ergo ubi Narcissum per devia rura vagantem 3.371. vidit et incaluit, sequitur vestigia furtim, 3.372. quoque magis sequitur, flamma propiore calescit, 3.373. non aliter, quam cum summis circumlita taedis 3.374. admotas rapiunt vivacia sulphura flammas. 3.375. O quotiens voluit blandis accedere dictis 3.376. et molles adhibere preces: natura repugnat 3.377. nec sinit incipiat. Sed, quod sinit, illa parata est 3.378. exspectare sonos, ad quos sua verba remittat. 3.379. Forte puer comitum seductus ab agmine fido, 3.380. dixerat “ecquis adest?” et “adest!” responderat Echo. 3.381. Hic stupet, utque aciem partes dimittit in omnes, 3.382. voce “veni!” magna clamat: vocat illa vocantem. 3.383. Respicit et rursus nullo veniente “quid” inquit 3.384. “me fugis?” et totidem, quot dixit, verba recepit. 3.385. Perstat et, alternae deceptus imagine vocis, 3.386. “huc coeamus!” ait: nullique libentius umquam 3.387. responsura sono “coeamus” rettulit Echo, 3.388. et verbis favet ipsa suis egressaque silva 3.389. ibat, ut iniceret sperato bracchia collo. 3.390. Ille fugit fugiensque “manus complexibus aufer: 3.391. ante” ait “emoriar, quam sit tibi copia nostri.” 3.392. Rettulit illa nihil nisi “sit tibi copia nostri.” 3.393. Spreta latet silvis pudibundaque frondibus ora 3.394. protegit et solis ex illo vivit in antris. 3.395. Sed tamen haeret amor crescitque dolore repulsae. 3.396. Extenuant vigiles corpus miserabile curae, 3.397. adducitque cutem macies et in aera sucus 3.398. corporis omnis abit. Vox tantum atque ossa supersunt: 3.399. vox manet; ossa ferunt lapidis traxisse figuram. 3.400. inde latet silvis nulloque in monte videtur; 3.401. omnibus auditur: sonus est, qui vivit in illa. 3.402. Sic hanc, sic alias undis aut montibus ortas 3.403. luserat hic nymphas, sic coetus ante viriles. 3.404. Inde manus aliquis despectus ad aethera tollens 3.405. “sic amet ipse licet sic non potiatur amato!” 3.406. dixerat. Adsensit precibus Rhamnusia iustis. 3.407. Fons erat inlimis, nitidis argenteus undis, 3.408. quem neque pastores neque pastae monte capellae 3.409. contigerant aliudve pecus, quem nulla volucris 3.410. nec fera turbarat nec lapsus ab arbore ramus. 3.411. Gramen erat circa, quod proximus umor alebat, 3.412. silvaque sole locum passura tepescere nullo. 3.413. Hic puer, et studio vedi lassus et aestu, 3.414. procubuit faciemque loci fontemque secutus. 3.415. dumque sitim sedare cupit, sitis altera crevit. 3.416. Dumque bibit, visae correptus imagine formae 3.417. spem sine corpore amat: corpus putat esse, quod unda est 3.418. adstupet ipse sibi, vultuque inmotus eodem 3.419. haeret, ut e Pario formatum marmore signum. 3.420. Spectat humi positus geminum, sua lumina, sidus 3.421. et dignos Baccho, dignos et Apolline crines 3.422. impubesque genas et eburnea colla decusque 3.423. oris et in niveo mixtum candore ruborem, 3.424. cunctaque miratur, quibus est mirabilis ipse. 3.425. Se cupit imprudens et qui probat, ipse probatur, 3.426. dumque petit, petitur, pariterque accendit et ardet. 3.427. Inrita fallaci quotiens dedit oscula fonti! 3.428. In mediis quotiens visum captantia collum 3.429. bracchia mersit aquis, nec se deprendit in illis! 3.430. Quid videat, nescit: sed quod videt, uritur illo, 3.431. atque oculos idem, qui decipit, incitat error. 3.432. Credule, quid frusta simulacra fugacia captas? 3.433. quod petis, est nusquam; quod amas, avertere, perdes. 3.434. Ista repercussae, quam cernis, imaginis umbra est: 3.435. nil habet ista sui; tecum venitque manetque, 3.436. tecum discedet, si tu discedere possis. 3.437. Non illum Cereris, non illum cura quietis 3.438. abstrahere inde potest, sed opaca fusus in herba 3.439. spectat inexpleto mendacem lumine formam, 3.440. perque oculos perit ipse suos; paulumque levatus 3.441. ad circumstantes tendens sua bracchia silvas 3.442. “ecquis, io silvae, crudelius” inquit “amavit? 3.443. Scitis enim, et multis latebra opportuna fuistis. 3.444. Ecquem, cum vestrae tot agantur saecula vitae, 3.445. qui sic tabuerit, longo meministis in aevo? 3.446. Et placet et video; sed quod videoque placetque, 3.447. non tamen invenio: tantus tenet error amantem. 3.448. Quoque magis doleam, nec nos mare separat ingens, 3.449. nec via nec montes nec clausis moenia portis: 3.450. exigua prohibemur aqua. Cupit ipse teneri: 3.451. nam quotiens liquidis porreximus oscula lymphis, 3.452. hic totiens ad me resupino nititur ore. 3.453. Posse putes tangi: minimum est, quod amantibus obstat. 3.454. Quisquis es, huc exi! quid me, puer unice, fallis, 3.455. quove petitus abis? certe nec forma nec aetas 3.456. est mea quam fugias, et amarunt me quoque nymphae. 3.457. Spem mihi nescio quam vultu promittis amico, 3.458. cumque ego porrexi tibi bracchia, porrigis ultro: 3.459. cum risi, adrides; lacrimas quoque saepe notavi 3.460. me lacrimante tuas, nutu quoque signa remittis, 3.461. et quantum motu formosi suspicor oris, 3.462. verba refers aures non pervenientia nostras. 3.463. Iste ego sum: sensi, nec me mea fallit imago. 3.464. Uror amore mei, flammas moveoque feroque. 3.465. Quid faciam? roger, anne rogem? quid deinde rogabo? 3.466. quod cupio mecum est: inopem me copia fecit. 3.467. O utinam a nostro secedere corpore possem! 3.468. Votum in amante novum: vellem quod amamus abesset! — 3.469. Iamque dolor vires adimit, nec tempora vitae 3.470. longa meae superant, primoque exstinguor in aevo. 3.471. Nec mihi mors gravis est posituro morte dolores: 3.472. hic, qui diligitur, vellem diuturnior esset. 3.473. Nunc duo concordes anima moriemur in una.” 3.474. Dixit et ad faciem rediit male sanus eandem 3.475. et lacrimis turbavit aquas, obscuraque moto 3.476. reddita forma lacu est. Quam cum vidisset abire, 3.477. “quo refugis? remane, nec me, crudelis, amantem 3.478. desere!” clamavit: “liceat, quod tangere non est, 3.479. adspicere et misero praebere alimenta furori.” 3.480. Dumque dolet, summa vestem deduxit ab ora 3.481. nudaque marmoreis percussit pectora palmis. 3.482. Pectora traxerunt tenuem percussa ruborem, 3.483. non aliter quam poma solent, quae candida parte, 3.484. parte rubent, aut ut variis solet uva racemis 3.485. ducere purpureum nondum matura colorem. 3.486. Quae simul adspexit liquefacta rursus in unda, 3.487. non tulit ulterius, sed ut intabescere flavae 3.488. igne levi cerae matutinaeque pruinae 3.489. sole tepente solent, sic attenuatus amore 3.490. liquitur et tecto paulatim carpitur igni. 3.491. Et neque iam color est mixto candore rubori, 3.492. nec vigor et vires et quae modo visa placebant, 3.493. nec corpus remanet, quondam quod amaverat Echo. 3.494. Quae tamen ut vidit, quamvis irata memorque, 3.495. indoluit, quotiensque puer miserabilis “eheu” 3.496. dixerat, haec resonis iterabat vocibus “eheu”; 3.497. cumque suos manibus percusserat ille lacertos, 3.498. haec quoque reddebat sonitum plangoris eundem. 3.499. Ultima vox solitam fuit haec spectantis in undam, 3.500. “heu frustra dilecte puer!” totidemque remisit 3.501. verba locns, dictoque vale “vale!” inquit et Echo. 3.502. Ille caput viridi fessum submisit in herba; 3.503. lumina mors clausit domini mirantia formam. 3.504. Tunc quoque se, postquam est inferna sede receptus, 3.505. in Stygia spectabat aqua. Planxere sorores 3.506. naides et sectos fratri posuere capillos, 3.507. planxerunt dryades: plangentibus adsonat Echo. 3.508. Iamque rogum quassasque faces feretrumque parabant: 3.509. nusquam corpus erat; croceum pro corpore florem 3.510. inveniunt, foliis medium cingentibus albis. 5.319. bella canit superum, falsoque in honore Gigantas 5.320. ponit et extenuat magnorum facta deorum; 5.321. emissumque ima de sede Typhoea terrae 5.322. caelitibus fecisse metum cunctosque dedisse 5.323. terga fugae, donec fessos Aegyptia tellus 5.324. ceperit et septem discretus in ostia Nilus. 5.325. Huc quoque terrigenam venisse Typhoea narrat 5.326. et se mentitis superos celasse figuris; 5.327. “duxque gregis” dixit “fit Iuppiter; unde recurvis 5.328. nunc quoque formatus Libys est cum cornibus Ammon. 5.329. Delius in corvo, proles Semeleia capro, 5.330. fele soror Phoebi, nivea Saturnia vacca, 5.331. pisce Venus latuit, Cyllenius ibidis alis.” 7.359. Idaeumque nemus, quo nati furta, iuvencum 7.360. occuluit Liber falsi sub imagine cervi, 8.6. Interea Minos Lelegeia litora vastat 8.7. praetemptatque sui vires Mavortis in urbe 8.8. Alcathoi, quam Nisus habet, cui splendidus ostro 8.9. inter honoratos medioque in vertice canos 8.10. crinis inhaerebat, magni fiducia regni. 8.11. Sexta resurgebant orientis cornua lunae, 8.12. et pendebat adhuc belli fortuna: diuque 8.13. inter utrumque volat dubiis Victoria pennis. 8.14. Regia turris erat vocalibus addita muris, 8.15. in quibus auratam proles Letoia fertur 8.16. deposuisse lyram: saxo sonus eius inhaesit. 8.17. Saepe illuc solita est ascendere filia Nisi 8.18. et petere exiguo resotia saxa lapillo, 8.19. tum cum pax esset: bello quoque saepe solebat 8.20. spectare ex illa rigidi certamina Martis. 8.21. Iamque mora belli procerum quoque nomina norat 8.22. armaque equosque habitusque Cydonaeasque pharetras. 8.23. Noverat ante alios faciem ducis Europaei, 8.24. plus etiam, quam nosse sat est. Hac iudice Minos, 8.25. seu caput abdiderat cristata casside pennis, 8.26. in galea formosus erat; seu sumpserat aere 8.27. fulgentem clipeum, clipeum sumpsisse decebat. 8.28. Torserat adductis hastilia lenta lacertis: 8.29. laudabat virgo iunctam cum viribus artem. 8.30. Imposito calamo patulos sinuaverat arcus: 8.31. sic Phoebum sumptis iurabat stare sagittis. 8.32. Cum vero faciem dempto nudaverat aere 8.33. purpureusque albi stratis insignia pictis 8.34. terga premebat equi spumantiaque ora regebat, 8.35. vix sua, vix sanae virgo Niseia compos 8.36. mentis erat. Felix iaculum, quod tangeret ille, 8.37. quaeque manu premeret, felicia frena vocabat. 8.38. Impetus est illi, liceat modo, ferre per agmen 8.39. virgineos hostile gradus, est impetus illi 8.40. turribus e summis in Gnosia mittere corpus 8.41. castra, vel aeratas hosti recludere portas, 8.42. vel siquid Minos aliud velit. Utque sedebat 8.43. candida Dictaei spectans tentoria regis, 8.44. “laeter,” ait “doleamne geri lacrimabile bellum, 8.45. in dubio est. Doleo, quod Minos hostis amanti est: 8.46. sed nisi bella forent, numquam mihi cognitus esset. 8.47. Me tamen accepta poterat deponere bellum 8.48. obside, me comitem, me pacis pignus haberet. 8.49. Si quae te peperit, talis, pulcherrime rerum, 8.50. qualis es ipsa fuit, merito deus arsit in illa. 8.51. O ego ter felix, si pennis lapsa per auras 8.52. Gnosiaci possem castris insistere regis 8.53. fassaque me flammasque meas, qua dote, rogarem, 8.54. vellet emi! tantum patrias ne posceret arces. 8.55. Nam pereant potius sperata cubilia, quam sim 8.56. proditione potens! — Quamvis saepe utile vinci 8.57. victoris placidi fecit clementia multis: 8.58. iusta gerit certe pro nato bella perempto 8.59. et causaque valet causamque tenentibus armis, 8.60. et, puto, vincemur. Quis enim manet exitus urbem, 8.61. cum suus haec illi reserabit moenia Mavors 8.62. et non noster amor? Melius sine caede moraque 8.63. impensaque sui poterit superare cruoris. 8.64. Non metuam certe, ne quis tua pectora, Minos, 8.65. vulneret imprudens. Quis enim tam durus, ut in te 8.66. dirigere inmitem non inscius audeat hastam? 8.67. Coepta placent, et stat sententia tradere mecum 8.68. dotalem patriam finemque imponere bello. 8.69. Verum velle parum est! Aditus custodia servat 8.70. claustraque portarum genitor tenet: hunc ego solum 8.71. infelix timeo, solus mea vota moratur. 8.72. Di facerent, sine patre forem! — Sibi quisque profecto 8.73. est deus: ignavis precibus Fortuna repugnat. 8.74. Altera iamdudum succensa cupidine tanto 8.75. perdere gauderet quodcumque obstaret amori. 8.76. Et cur ulla foret me fortior? Ire per ignes 8.77. et gladios ausim. Nec in hoc tamen ignibus ullis 8.78. aut gladiis opus est: opus est mihi crine paterno. 8.79. Illa mihi est auro pretiosior, illa beatam 8.80. purpura me votique mei factura potentem.” 8.81. Talia dicenti curarum maxima nutrix 8.82. nox intervenit, tenebrisque audacia crevit. 8.83. Prima quies aderat, qua curis fessa diurnis 8.84. pectora somnus habet: thalamos taciturna paternos 8.85. intrat et (heu facinus!) fatali nata parentem 8.86. crine suum spoliat praedaque potita nefanda 8.87. fert secum spolium celeris progressaque porta 8.88. per medios hostes (meriti fiducia tanta est) 8.89. pervenit ad regem. Quem sic adfata paventem est: 8.90. “Suasit amor facinus. Proles ego regia Nisi 8.91. Scylla tibi trado patriaeque meosque penates. 8.92. Praemia nulla peto nisi te. Cape pignus amoris 8.93. purpureum crinem, nec me nunc tradere crinem, 8.94. sed patrium tibi crede caput.” Scelerataque dextra 8.95. munera porrexit. Minos porrecta refugit 8.96. turbatusque novi respondit imagine facti: 8.97. “Di te summoveant, o nostri infamia saecli, 8.98. orbe suo, tellusque tibi pontusque negetur. 8.99. Certe ego non patiar Iovis incunabula, Creten, 8.100. qui meus est orbis, tantum contingere monstrum.” 8.101. Dixit, et ut leges captis iustissimus auctor 8.102. hostibus imposuit, classis retinacula solvi 8.103. iussit et aeratas impelli remige puppes. 8.104. Scylla freto postquam deductas nare carinas 8.105. nec praestare ducem sceleris sibi praemia vidit, 8.106. consumptis precibus violentam transit in iram, 8.107. intendensque manus, passis furibunda capillis, 8.108. “quo fugis” exclamat, “meritorum auctore relicta, 8.109. o patriae praelate meae, praelate parenti? 8.110. Quo fugis, inmitis? cuius victoria nostrum 8.111. et scelus et meritum est. Nec te data munera, nec te 8.112. noster amor movit, nec quod spes omnis in unum 8.113. te mea congesta est? Nam quo deserta revertar? 8.114. In patriam? Superata iacet. Sed finge manere: 8.115. proditione mea clausa est mihi. Patris ad ora? 8.116. Quem tibi donavi! Cives odere merentem, 8.117. finitimi exemplum metuunt: exponimur orbae, 8.118. terrarum nobis ut Crete sola pateret. 8.119. Hac quoque si prohibes et nos, ingrate, relinquis, 8.120. non genetrix Europa tibi ea, sed inhospita Syrtis, 8.121. Armeniae tigres austroque agitata Charybdis. 8.122. Nec Iove tu natus, nec mater imagine tauri 8.123. ducta tua est (generis falsa est ea fabula !): verus 8.124. et ferus et captus nullius amore iuvencae, 8.125. qui te progenuit, taurus fuit. Exige poenas, 8.126. Nise pater! gaudete malis, modo prodita, nostris 8.127. moenia! nam fateor, merui et sum digna perire. 8.128. Sed tamen ex illis aliquis, quos impia laesi, 8.129. me perimat. Cur, qui vicisti crimine nostro, 8.130. insequeris crimen? Scelus hoc patriaeque patrique, 8.131. officium tibi sit. Te vere coniuge digna est, 8.132. quae torvum ligno decepit adultera taurum 8.133. discordemque utero fetum tulit. Ecquid ad aures 8.134. perveniunt mea dicta tuas? An iia venti 8.135. verba ferunt idemque tuas, ingrate, carinas? 8.136. Iam iam Pasiphaen non est mirabile taurum 8.137. praeposuisse tibi: tu plus feritatis habebas. 8.138. Me miseram! properare iubet, divulsaque remis 8.139. unda sonat; mecumque simul mea terra recedit. 8.140. Nil agis, o frustra meritorum oblite meorum: 8.141. insequar invitum, puppimque amplexa recurvam 8.142. per freta longa trahar.” Vix dixerat, insilit undis 8.143. consequiturque rates, faciente cupidine vires, 8.144. Gnosiacaeque haeret comes invidiosa carinae. 8.145. Quam pater ut vidit (nam iam pendebat in aura 8.146. et modo factus erat fulvis haliaeetus alis), 8.147. ibat, ut haerentem rostro laceraret adunco. 8.148. Illa metu puppim dimisit, et aura cadentem 8.149. sustinuisse levis, ne tangeret aequora, visa est. 8.150. Pluma fuit: plumis in avem mutata vocatur 8.151. ciris, et a tonso est hoc nomen adepta capillo. 13.829. Lac mihi semper adest niveum: pars inde bibenda 13.830. servatur, partem liquefacta coagula durant. 15.374. ferali mutant cum papilione figuram. 15.861. Di, precor, Aeneae comites, quibus ensis et ignis 15.862. cesserunt, dique Indigetes genitorque Quirine 15.863. urbis et invicti genitor Gradive Quirini, 15.864. Vestaque Caesareos inter sacrata penates, 15.865. et cum Caesarea tu, Phoebe domestice, Vesta, 15.866. quique tenes altus Tarpeias Iuppiter arces, 15.867. quosque alios vati fas appellare piumque est: 15.868. tarda sit illa dies et nostro serior aevo, 15.869. qua caput Augustum, quem temperat, orbe relicto 15.870. accedat caelo faveatque precantibus absens! 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.873. Cum volet, illa dies, quae nil nisi corporis huius 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam. | 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) 1.671. nor clown compelled to watch the sheep and goats; 1.672. and neither canst thou know from whom thy feet 5.319. the soldier hardened to an upright stone.— 5.320. Assured he was alive, Astyage 5.321. now struck him with his long sword, but the blade 5.322. resounded with a ringing note; and there, 5.323. astonished at the sound, Astyages, 5.324. himself, assumed that nature; and remained 5.325. with wonder pictured on his marble face. 5.327. prung from the middle classes, there remained 5.328. two hundred warriors eager for the fight— 5.329. as soon as they could see Medusa's face, 5.330. two hundred warriors stiffened into stone. 7.359. you sent the treasure to the Grecian cities! 8.6. of Aeacus, and wafted Cephalu 8.7. on his returning way, propitious; where 8.8. before the wonted hour, they entered port. 8.10. was laying waste the land of Megara . 8.11. He gathered a great army round the wall 8.12. built by Alcathous, where reigned in splendor 8.13. King Nisus—mighty and renowned in war— 8.14. upon the center of whose hoary head 8.15. a lock of purple hair was growing.—It 8.16. proved virtue gave protection to his throne. 8.18. and still the changing fortune of the war 8.19. was in suspense; so, Victory day by day 8.20. between them hovered on uncertain wings. 8.22. on tuneful walls; where once Apollo laid 8.23. his golden harp; and in the throbbing stone 8.24. the sounds remained. And there, in times of peace 8.25. the daughter of king Nisus loved to mount 8.26. the walls and strike the sounding stone with pebbles: 8.27. o, when the war began, she often viewed 8.28. the dreadful contest from that height; 8.29. until, so long the hostile camp remained, 8.30. he had become acquainted with the names, 8.31. and knew the habits, horses and the arm 8.32. of many a chief, and could discern the sign 8.33. of their Cydonean quivers. 8.35. the features of King Minos were engraved 8.36. upon the tablets of her mind. And when 8.37. he wore his helmet, crested with gay plumes, 8.38. he deemed it glorious; when he held his shield 8.39. hining with gold, no other seemed so grand; 8.40. and when he poised to hurl the tough spear home, 8.41. he praised his skill and strength; and when he bent 8.42. his curving bow with arrow on the cord, 8.43. he pictured him as Phoebus taking aim,— 8.44. but when, arrayed in purple, and upon 8.45. the back of his white war horse, proudly decked 8.46. with richly broidered housings, he reined in 8.47. the nervous steed, and took his helmet off, 8.48. howing his fearless features, then the maid, 8.49. daughter of Nisus, could control herself 8.50. no longer; and a frenzy seized her mind. 8.52. and blessed were the reins within his hand. 8.54. a tender virgin, through the hostile ranks, 8.55. or cast her body from the topmost tower 8.56. into the Gnossian camp. She had a wild 8.57. desire to open to the enemy 8.58. the heavy brass-bound gates, or anything 8.59. that Minos could desire. 8.61. beholding the white tents, she cried, “Alas! 8.62. Should I rejoice or grieve to see this war? 8.63. I grieve that Minos is the enemy 8.64. of her who loves him; but unless the war 8.65. had brought him, how could he be known to me? 8.66. But should he take me for a hostage? That 8.67. might end the war—a pledge of peace, he might 8.68. keep me for his companion. 8.70. of mankind! she who bore you must have been 8.71. as beautiful as you are; ample cause 8.72. for Jove to lose his heart. 8.74. If moving upon wings through yielding air, 8.75. I could alight within the hostile camp 8.76. in front of Minos, and declare to him 8.77. my name and passion! 8.79. what dowry he could wish, and would provide 8.80. whatever he might ask, except alone 8.81. the city of my father. Perish all 8.82. my secret hopes before one act of mine 8.83. hould offer treason to accomplish it. 8.84. And yet, the kindness of a conqueror 8.85. has often proved a blessing, manifest 8.86. to those who were defeated. Certainly 8.87. the war he carries on is justified 8.88. by his slain son. 8.90. thrice strengthened in his cause. Undoubtedly 8.91. we shall be conquered, and, if such a fate 8.92. awaits our city, why should he by force 8.93. instead of my consuming love, prevail 8.94. to open the strong gates? Without delay 8.95. and dreadful slaughter, it is best for him 8.96. to conquer and decide this savage war. 8.98. hould any warrior hurl his cruel spear 8.99. and pierce you by mischance, for surely none 8.100. can be so hardened to transfix your breast 8.101. with purpose known.” 8.103. to open for his army the great gates. 8.104. Only the thought of it, has filled her soul; 8.105. he is determined to deliver up 8.106. her country as a dowry with herself, 8.107. and so decide the war! But what avail 8.108. this idle talk. 8.110. my father keeps the keys, and he alone 8.111. is my obstruction, and the innocent 8.112. account of my despair. Would to the God 8.113. I had no father! Is not man the God 8.114. of his own fortune, though his idle prayer 8.115. avail not to compel his destiny? 8.117. which now inflame me, would not hesitate, 8.118. but with a fierce abandon would destroy 8.119. whatever checked her passion. Who is there 8.120. with love to equal mine? I dare to go 8.121. through flames and swords; but swords and flame 8.122. are not now needed, for I only need 8.123. my royal father's lock of purple hair. 8.124. More precious than fine gold, it has a power 8.125. to give my heart all that it may desire.” 8.127. came on, and she grew bolder in the dark. 8.128. And now it is the late and silent hour 8.129. when slumber takes possession of the breast. 8.130. Outwearied with the cares of busy day; 8.131. then as her father slept, with stealthy tread 8.132. he entered his abode, and there despoiled, 8.133. and clipped his fatal lock of purple hair. 8.135. of crime degenerate, she at once went forth 8.136. a gate unguarded, and with shameless haste 8.137. ped through the hostile army to the tent 8.138. of Minos, whom, astonished, she addressed: 8.140. The daughter of King Nisus, I am called 8.141. the maiden Scylla. Unto you I come 8.142. and offer up a power that will prevail 8.143. against my country, and I stipulate 8.144. no recompense except yourself. Take then 8.145. this purple hair, a token of my love.— 8.146. Deem it not lightly as a lock of hair 8.147. held idly forth to you; it is in truth 8.148. my father's life.” And as she spoke 8.149. he held out in her guilty hand the prize, 8.150. and begged him to accept it with her love. 13.829. denied that Hecuba deserved such fate. 13.830. Although Aurora had given aid to Troy , 15.374. the fire, assuming weight, is changed to air; 15.861. in homage to you, Cippus, and your horns. 15.862. But you must promptly put aside delay; 15.863. hasten to enter the wide open gates— 15.864. the fates command you. Once received within 15.865. the city, you shall be its chosen king 15.866. and safely shall enjoy a lasting reign.” 15.868. eyes from the city's walls and said, “O far, 15.869. O far away, the righteous gods should drive 15.870. uch omens from me! Better it would be 15.871. that I should pass my life in exile than 15.872. be seen a king throned in the capitol.” 15.874. the people and the grave and honored Senate. 15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound 15.877. raised by the valiant troops, he made a prayer 15.878. after the ancient mode, and then he said, 15.879. “There is one here who will be king, if you |
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258. Strabo, Geography, 7.3-7.5, 9.2.25, 10.3.13-10.3.15, 10.4.12, 14.1.14, 15.1.54-15.1.60, 15.3.17, 16.2.37, 17.794 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •eros (sexual desire), of barbarians •caligula, appropriates praxiteles’ eros •praxiteles, eros •conquers britain, repatriates praxiteles’ eros •statues, of eros •eros (sexual desire), of gods •eros •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 341; Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 268; Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 83, 84; Hubbard, A Companion to Greek and Roman Sexualities (2014) 220, 404, 406; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 | 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. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. 10.3.14. And when they bring Seilenus and Marsyas and Olympus into one and the same connection, and make them the historical inventors of flutes, they again, a second time, connect the Dionysiac and the Phrygian rites; and they often in a confused manner drum on Ida and Olympus as the same mountain. Now there are four peaks of Ida called Olympus, near Antandria; and there is also the Mysian Olympus, which indeed borders on Ida, but is not the same. At any rate, Sophocles, in his Polyxena, representing Menelaus as in haste to set sail from Troy, but Agamemnon as wishing to remain behind for a short time for the sake of propitiating Athena, introduces Menelaus as saying,But do thou, here remaining, somewhere in the Idaean land collect flocks of Olympus and offer them in sacrifice. 10.4.12. From Leben came Leucocomas and his lover Euxynthetus, the story of whom is told by Theophrastus in his treatise On Love. of the tasks which Leucocomas assigned to Euxynthetus, one, he says, was this — to bring back his dog from Prasus. The country of the Prasians borders on that of the Lebenians, being seventy stadia distant from the sea and a hundred and eighty from Gortyn. As I have said, Prasus belonged to the Eteo-Cretans; and the sanctuary of the Dictaean Zeus was there; for Dicte is near it, not close to the Idaean Mountain, as Aratus says, for Dicte is a thousand stadia distant from Ida, being situated at that distance from it towards the rising sun, and a hundred from Samonium. Prasus was situated between Samonium and the Cherronesus, sixty stadia above the sea; it was razed to the ground by the Hierapytnians. And neither is Callimachus right, they say, when he says that Britomartis, in her flight from the violence of Minos, leaped from Dicte into fishermen's nets, and that because of this she herself was called Dictynna by the Cydoniatae, and the mountain Dicte; for Cydonia is not in the neighborhood of these places at all, but lies near the western limits of the island. However, there is a mountain called Tityrus in Cydonia, on which is a sanctuary, not the Dictaean, but the Dictynnaean. 14.1.14. The distance from the Trogilian promontory to Samos is forty stadia. Samos faces the south, both it and its harbor, which latter has a naval station. The greater part of it is on level ground, being washed by the sea, but a part of it reaches up into the mountain that lies above it. Now on the right, as one sails towards the city, is the Poseidium, a promontory which with Mt. Mycale forms the seven-stadia strait; and it has a temple of Poseidon; and in front of it lies an isle called Narthecis; and on the left is the suburb near the Heraion, and also the Imbrasus River, and the Heraion, an ancient sanctuary and large temple, which is now a picture gallery. Apart from the number of the paintings placed inside, there are other picture galleries and some little temples [naiskoi] full of ancient art. And the area open to the sky is likewise full of most excellent statues. of these, three of colossal size, the work of Myron, stood upon one base; Antony took these statues away, but Augustus Caesar restored two of them, those of Athena and Heracles, to the same base, although he transferred the Zeus to the Capitolium, having erected there a small chapel for that statue. 15.1.57. He then deviates into fables, and says that there are men of five, and even three spans in height, some of whom are without nostrils, with only two breathing orifices above the mouth. Those of three spans in height wage war with the cranes (described by Homer) and with the partridges, which are as large as geese; these people collect and destroy the eggs of the cranes which lay their eggs there; and nowhere else are the eggs or the young cranes to be found; frequently a crane escapes from this country with a brazen point of a weapon in its body, wounded by these people.Similar to this is the account of the Enotocoitae, of the wild men, and of other monsters. The wild men could not be brought to Sandrocottus, for they died by abstaining from food. Their heels are in front, the instep and toes are turned backwards. Some have been taken, which had no mouths, and were tame. They live near the sources of the Ganges, and are supported by the smell of dressed meat and the fragrance of fruits and flowers, having instead of mouths orifices through which they breathe. They are distressed by strong-smelling substances, and therefore their lives are sustained with difficulty, particularly in a camp.With respect to the other singular animals, the philosophers informed him of a people called Ocypodae, so swift of foot that they leave horses behind them; of Enotocoitae, or persons having ears hanging down to their feet, so that they lie and sleep upon them, and so strong as to be able to pluck up trees and to break the sinew string of a bow; of others (Monommati) who have only one eye, and the ears of a dog, the eye placed in the middle of the forehead, the hair standing erect, and the breasts shaggy; of others (Amycteres) without nostrils, devouring everything, eaters of raw meat, short-lived, and dying before they arrive at old age; the upper part of their mouths projects far beyond the lower lip.With respect to the Hyperboreans, who live to the age of a thousand years, his description is the same as that of Simonides, Pindar, and other mythological writers.The story told by Timagenes of a shower of drops of brass, which were raked together, is a fable. The account of Megasthenes is more probable, namely, that the rivers bring down gold-dust, a part of which is paid as a tax to the king; and this is the case in Iberia (of Armenia). 15.1.59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes. 15.1.60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse. 16.2.37. His successors continued for some time to observe the same conduct, doing justly, and worshipping God with sincerity. Afterwards superstitious persons were appointed to the priesthood, and then tyrants. From superstition arose abstinence from flesh, from the eating of which it is now the custom to refrain, circumcision, excision, and other practices which the people observe. The tyrannical government produced robbery; for the rebels plundered both their own and the neighbouring countries. Those also who shared in the government seized upon the property of others, and ravaged a large part of Syria and of Phoenicia.Respect, however, was paid to the acropolis; it was not abhorred as the seat of tyranny, but honoured and venerated as a temple. |
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259. Philo of Alexandria, On Giants, §12, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 | 25. But think not that thus this taking away, could be by means of cutting off or separation; but it is here, as is the case in an operation effected by fire, which can light ten thousand torches, without itself being diminished the least atom, or ceasing to remain as it was before. Something like this also is the nature of knowledge. For though it has made all its pupils, and all who have become acquainted with it, learned, still it is in no degree diminished itself, but very often it even becomes improved, just as, they say, that fountains sometimes are by being drained dry; for, it is said, that they sometimes become sweeter by such a process. |
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| 260. Ovid, Tristia, 1.1.117-1.1.120, 3.1.61, 5.5.1-5.5.2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros •praxiteles, eros •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 239; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52 |
261. Philo of Alexandria, On The Life of Abraham, 134-136, 541, 133 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 257 | 133. And what is signified by this is indicated in a most evident and careful manner by the events which ensued. The country of the Sodomites was a district of the land of Canaan, which the Syrians afterwards called Palestine, a country full of innumerable iniquities, and especially of gluttony and debauchery, and all the great and numerous pleasures of other kinds which have been built up by men as a fortress, on which account it had been already condemned by the Judge of the whole world. |
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262. Ovid, Ars Amatoria, 2.497, 3.13-3.14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eros, as erotodidaskalos •love, eros, and sexuality Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 483; Welch, Tarpeia: Workings of a Roman Myth (2015) 25| 2.497. Is mihi 'Lascivi' dixit 'praeceptor Amoris, | 2.497. Whene'er thy guilt the slighted beauty knows, |
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| 263. Ovid, Amores, 1.1-1.2, 1.15, 1.25-1.28, 2.18, 3.9, 15.129-15.134 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 46, 47, 467; Keith and Myers, Vergil and Elegy (2023) 18; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 239; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 142 |
| 264. Plutarch, Solon, 1.6-1.7, 30.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 52 |
265. Plutarch, Pericles, 8.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 164| 8.6. ὁ δὲ Στησίμβροτός φησιν ὅτι τοὺς ἐν Σάμῳ τεθνηκότας ἐγκωμιάζων ἐπὶ τοῦ βήματος ἀθανάτους ἔλεγε γεγονέναι καθάπερ τοὺς θεούς· οὐ γὰρ ἐκείνους αὐτοὺς ὁρῶμεν, ἀλλὰ ταῖς τιμαῖς ἃς ἔχουσι, καὶ τοῖς ἀγαθοῖς ἃ παρέχουσιν, ἀθανάτους εἶναι τεκμαιρόμεθα· ταῦτʼ οὖν ὑπάρχειν καὶ τοῖς ὑπὲρ τῆς πατρίδος ἀποθανοῦσιν. | 8.6. Again, Stesimbrotus says that, in his funeral oration over those who had fallen in the Samian War, he declared that they had become immortal, like the gods; the gods themselves, he said, we cannot see, but from the honors which they receive, and the blessings which they bestow, we conclude that they are immortal. So it was, he said, with those who had given their lives for their country. |
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| 266. Plutarch, Oracles At Delphi No Longer Given In Verse, 396b, 396d, 397a, 397b, 398a, 398e, 405a, 406, 406b, 406c, 409b, 405b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 40, 65 |
267. Plutarch, Sulla, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •statues, of eros Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 84| 34.4. καί τις παρὰ γνώμην αὐτοῦ θρασὺς ἀνὴρ καὶ πολέμιος ἐπίδοξος ἦν ὕπατος αἱρεθήσεσθαι, Μάρκος Λέπιδος, οὐ διʼ ἑαυτόν, ἀλλὰ Πομπηΐῳ σπουδάζοντι καί δεομένῳ τοῦ δήμου χαριζομένου. | 34.4. Contrary to his wishes, a certain bold enemy of his was likely to be chosen consul, Marcus Lepidus, not through his own efforts, but owing to the success which Pompey had in soliciting votes for him from the people. |
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| 268. Plutarch, Whether Land Or Sea Animals Are More Clever, 960c, 961b, 961c, 962a, 962bc, 963a, 965b, 973e- (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 80 |
| 269. Plutarch, On The Delays of Divine Vengeance, 562e, 560e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 337 |
| 270. Plutarch, On Tranquility of Mind, 473a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 66 |
| 271. Plutarch, Demetrius, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros (personified) Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 108 |
| 272. Plutarch, Theseus, 21, 18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 276 |
| 273. Plutarch, Demosthenes, 1-2, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 108 |
| 274. Plutarch, Tiberius And Gaius Gracchus, 7.9 p. 130 H.-R. (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 704 |
| 275. Plutarch, Philopoemen, 21.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •caligula, appropriates praxiteles’ eros •praxiteles, eros •conquers britain, repatriates praxiteles’ eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 |
| 276. Plutarch, Publicola, 16.7, 16.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 237 |
| 277. Plutarch, Numa Pompilius, 4.12, 1.4, 4.26, 4.1, 4.25, prol. 2.36, 4.23, 4.24, 10.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 704 |
| 278. Plutarch, Virtues of Women, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 34, 292 |
| 279. Plutarch, Fabius, 21.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 75 |
280. Plutarch, Romulus, 2.3-2.5, 17.2, 17.5, 18.1, 29.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 217; Welch, Tarpeia: Workings of a Roman Myth (2015) 36, 233, 270, 271| 2.3. οἱ δὲ Ῥώμην, θυγατέρα τῆς Τρωάδος ἐκείνης, Λατίνῳ τῷ Τηλεμάχου γαμηθεῖσαν τεκεῖν τὸν Ῥωμύλον· οἱ δʼ Αἰμυλίαν τὴν Αἰνείου καὶ Λαβινίας, Ἄρει συγγενομένην. οἱ δὲ μυθώδη παντάπασι περὶ τῆς γενέσεως διεξίασι. Ταρχετίῳ γάρ, Ἀλβανῶν βασιλεῖ παρανομωτάτῳ καὶ ὠμοτάτῳ, φάσμα δαιμόνιον οἴκοι γενέσθαι· φαλλὸν γὰρ ἐκ τῆς ἑστίας ἀνασχεῖν καὶ διαμένειν ἐπὶ πολλὰς ἡμέρας. 2.4. εἶναι δὲ Τηθύος ἐν Τυρρηνίᾳ χρηστήριον, ἀφʼ οὗ κομισθῆναι τῷ Ταρχετίῳ χρησμόν, ὥστε συμμεῖξαι τῷ φάσματι παρθένον· ἔσεσθαι γὰρ ἐξ αὐτῆς παῖδα κλεινότατον, ἀρετῇ καὶ τύχη καὶ ῥώμῃ διαφέροντα. φράσαντος οὖν τὸ μάντευμα τοῦ Ταρχετίου μιᾷ τῶν θυγατέρων καὶ συγγενέσθαι τῷ φαλλῷ προστάξαντος, αὐτὴν μὲν ἀπαξιῶσαι, θεράπαιναν δʼ εἰσπέμψαι. 2.5. τὸν δὲ Ταρχέτιον ὡς ἔγνω χαλεπῶς φέροντα συλλαβεῖν μὲν ἀμφοτέρας ἐπὶ θανάτῳ, τὴν δʼ Ἑστίαν ἰδόντα κατὰ τοὺς ὕπνους ἀπαγορεύουσαν αὐτῷ τὸν φόνον, ἱστόν τινα παρεγγυῆσαι ταῖς κόραις ὑφαίνειν δεδεμέναις, ὡς ὅταν ἐξυφήνωσι, τότε δοθησομένας πρὸς γάμον. ἐκείνας μὲν οὖν διʼ ἡμέρας ὑφαίνειν, ἑτέρας δὲ νύκτωρ τοῦ Ταρχετίου κελεύοντος ἀναλύειν τὸν ἱστόν. ἐκ δὲ τοῦ φαλλοῦ τῆς θεραπαινίδος τεκούσης δίδυμα, δοῦναί τινι Τερατίῳ τὸν Ταρχέτιον, ἀνελεῖν κελεύσαντα. 17.2. ἐπὶ τούτοις βαρέως φέροντες οἱ λοιποὶ Σαβῖνοι Τάτιον ἀποδείξαντες στρατηγὸν ἐπὶ τὴν Ῥώμην ἐστράτευσαν. ἦν δὲ δυσπρόσοδος ἡ πόλις, ἔχουσα πρόβλημα τὸ νῦν Καπιτώλιον, ἐν ᾧ φρουρὰ καθειστήκει καὶ Ταρπήιος ἡγεμὼν αὐτῆς, οὐχὶ Ταρπηία παρθένος, ὡς ἔνιοι λέγουσιν, εὐήθη τὸν Ῥωμύλον ἀποδεικνύοντες· ἀλλὰ θυγάτηρ ἡ Ταρπηία τοῦ ἄρχοντος οὖσα προὔδωκε τοῖς Σαβίνοις, ἐπιθυμήσασα τῶν χρυσῶν βραχιονιστήρων οὓς εἶδε περικειμένους, καὶ ᾔτησε μισθὸν τῆς προδοσίας ἃ φοροῖεν ἐν ταῖς ἀριστεραῖς χερσί. 17.5. ἑάλω δὲ καὶ Ταρπήιος προδοσίας ὑπὸ Ῥωμύλου διωχθείς, ὡς Ἰόβας φησὶ Γάλβαν Σουλπίκιον ἱστορεῖν. τῶν δʼ ἄλλα περὶ Ταρπηίας λεγόντων ἀπίθανοι μέν εἰσιν οἱ Τατίου θυγατέρα τοῦ ἡγεμόνος τῶν Σαβίνων οὖσαν αὐτήν, Ῥωμύλῳ δὲ βίᾳ συνοικοῦσαν, ἱστοροῦντες ταῦτα ποιῆσαι καὶ παθεῖν ὑπὸ τοῦ πατρός· ὧν καὶ Ἀντίγονός ἐστι. Σιμύλος δʼ ὁ ποιητὴς καὶ παντάπασι ληρεῖ, μὴ Σαβίνοις οἰόμενος, ἀλλὰ Κελτοῖς τὴν Ταρπηίαν προδοῦναι τὸ Καπιτώλιον, ἐρασθεῖσαν αὐτῶν τοῦ βασιλέως. λέγει δὲ ταῦτα· ἡ δʼ ἀγχοῦ Τάρπεια παραὶ Καπιτώλιον αἶπος ναίουσα Ῥώμης ἔπλετο τειχολέτις, Κελτῶν ἣ στέρξασα γαμήλια λέκτρα γενέσθαι σκηπτούχῳ, πατέρων οὐκ ἐφύλαξε δόμους. καὶ μετʼ ὀλίγα περὶ τῆς τελευτῆς· τὴν δʼ οὔτʼ ἄρʼ Βόιοί τε καὶ ἔθνεα μυρία Κελτῶν χηράμενοι ῥείθρων ἐντὸς ἔθεντο Πάδου, ὅπλα δʼ ἐπιπροβαλόντες ἀρειμανέων ἀπὸ χειρῶν κούρῃ ἐπὶ στυγερῇ κόσμον ἔθεντο φόνον. 29.7. ταῦτʼ οὐν οὖν with Cobet: οὐ ( by few ). πολλοὶ προσίενται τῶν συγγραφέων, ἀλλὰ καὶ τὸ μεθʼ ἡμέραν χρῆσθαι τῇ ἀνακλήσει τῶν ὀνομάτων καὶ τὸ πρὸς τὸ ἕλος τὸ τῆς αἰγὸς ὡς ἐπὶ θυσίαν θυσίαν with Coraës (as in xxix. 2): θάλατταν ( sea ). βαδίζοντας ἔοικε τῷ προτέρῳ λόγῳ προστίθεσθαι μᾶλλον, εἰ μὴ νὴ Δία τῆς αὐτῆς ἡμέρας ἐν χρόνοις ἑτέροις ἀμφότερα τὰ πάθη συνέτυχε γενέσθαι. λέγεται δὲ Ῥωμύλος τέσσαρα μὲν ἔτη καὶ πεντήκοντα γεγονώς, ὄγδοον δὲ βασιλεύων ἐκεῖνο καὶ τριακοστόν, ἐξ ἀνθρώπων ἀφανισθῆναι. | 2.3. Others say it was Roma, a daughter of the Trojan woman I have mentioned, who was wedded to Latinus the son of Telemachus and bore him Romulus; others that Aemilia, the daughter of Aeneas and Lavinia, bore him to Mars; and others still rehearse what is altogether fabulous concerning his origin. For instance, they say that Tarchetius, king of the Albans, who was most lawless and cruel, was visited with a strange phantom in his house, namely, a phallus rising out of the hearth and remaining there many days. 2.4. Now there was an oracle of Tethys in Tuscany, from which there was brought to Tarchetius a response that a virgin must have intercourse with this phantom, and she should bear a son most illustrious for his valour, and of surpassing good fortune and strength. Tarchetius, accordingly, told the prophecy to one of his daughters, and bade her consort with the phantom; but she disdained to do so, and sent a handmaid in to it. 2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them. 17.2. At this the rest of the Sabines were enraged, and after appointing Tatius their general, marched upon Rome. The city was difficult of access, having as its fortress the present Capitol, on which a guard had been stationed, with Tarpeius as its captain,— not Tarpeia, a maiden, as some say, thereby making Romulus a simpleton. But Tarpeia, a daughter of the commander, betrayed the citadel to the Sabines, having set her heart on the golden armlets which she saw them wearing, and she asked as payment for her treachery that which they wore on their left arms. 17.5. And Tarpeius also was convicted of treason when prosecuted by Romulus, as, according to Juba, Sulpicius Galba relates. of those who write differently about Tarpeia, they are worthy of no belief at all who say that she was a daughter of Tatius, the leader of the Sabines, and was living with Romulus under compulsion, and acted and suffered as she did, at her father’s behest; of these, Antigonus is one. And Simylus the poet is altogether absurd in supposing that Tarpeia betrayed the Capitol, not to the Sabines, but to the Gauls, because she had fallen in love with their king. These are his words:— And Tarpeia, who dwelt hard by the Capitolian steep, Became the destroyer of the walls of Rome; She longed to be the wedded wife of the Gallic chieftain, And betrayed the homes of her fathers. And a little after, speaking of her death:— Her the Boni and the myriad tribes of Gauls Did not, exulting, cast amid the currents of the Po; But hurled the shields from their belligerent arms Upon the hateful maid, and made their ornament her doom. 29.7. These details are accepted by many historians, but their calling out one another’s names in the day time, and their marching out to the Goat’s Marsh as for sacrifice, seem to be more consot with the former story, unless, to be sure, both actions happened to take place on the same day in different periods. Romulus is said to have been fifty-four years of age, and in the thirty-eighth year of his reign when he disappeared from among men. |
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| 281. Plutarch, Fragments, 82, 143 = stob. 4.16.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 79 |
| 282. Plutarch, Galba, 26.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 |
283. Plutarch, Lucullus, 37.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156| 37.2. ἐλθόντος δʼ εἰς ἀγῶνα τοῦ Λουκούλλου μέγαν οἱ πρῶτοι καὶ δυνατώτατοι καταμίξαντες ἑαυτοὺς ταῖς φυλαῖς πολλῇ δεήσει καὶ σπουδῇ μόλις ἔπεισαν τὸν δῆμον ἐπιτρέψαι θριαμβεῦσαι, οὐχ, ὥσπερ ἔνιοι, μήκει τε πομπῆς καὶ πλήθει τῶν κομιζομένων ἐκπληκτικὸν καὶ ὀχλώδη θρίαμβον, ἀλλὰ τοῖς μὲν ὅπλοις τῶν πολεμίων οὖσι παμπόλλοις καὶ τοῖς βασιλικοῖς μηχανήμασι τὸν Φλαμίνειον ἱππόδρομον διεκόσμησε· καὶ θέα τις ἦν αὐτὴ καθʼ ἑαυτὴν οὐκ εὐκαταφρόνητος· | 37.2. Lucullus strove mightily against this decision, and the foremost and most influential men mingled with the tribes, and by much entreaty and exertion at last persuaded the people to allow him to celebrate a triumph; not, however, like some, a triumph which was startling and tumultuous from the length of the procession and the multitude of objects displayed. Instead, he decorated the circus of Flaminius with the arms of the enemy, which were very numerous, and with the royal engines of war; and this was a great spectacle in itself, and far from contemptible. |
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| 284. Plutarch, Table Talk, 615d, 622c, 628a, 639e, 645e, 647c, 664b, 674d, 675e, 677c, 704c, 705e, 723a-24, 638b-640a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 41, 78 |
| 285. Plutarch, Roman Questions, 86 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 32 |
| 286. Plutarch, Marius, 254a, 38, 448c, 37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 662 |
| 287. Plutarch, Greek Questions, 297b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, eros, erotidia Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 78 |
| 288. Plutarch, Moralia, 126, 170a, 254a, 313a, 753, 875d, 875e, 880b, 880c, 1102b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 244 |
| 289. Plutarch, How The Young Man Should Study Poetry, 14-15a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 247 |
| 290. Plutarch, Consolation To His Wife, 611b, 609 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 247 |
| 291. Plutarch, On Isis And Osiris, 383, 67.377, 77, 51, 60.375c, 11.355b, 358, 374, 382e-383a, 370c, 370d, 370e, 377-378a, 369b, 369c, 369d, 369e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 72 |
292. New Testament, Acts, 8.27-8.38, 9.3, 22.5-22.6, 23.14, 26.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •staberius eros •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 227; Vlassopoulos, Historicising Ancient Slavery (2021) 197| 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31. ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33. 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35. ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36. ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.37. 8.38. καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 22.5. ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρʼ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν. 22.6. Ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ, 23.14. οἵτινες προσελθόντες τοῖς ἀρχιερεῦσιν καὶ τοῖς πρεσβυτέροις εἶπαν Ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον. 26.13. ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· | 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 23.14. They came to the chief priests and the elders, and said, "We have bound ourselves under a great curse, to taste nothing until we have killed Paul. 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. |
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293. New Testament, Apocalypse, 1.1, 5, 10.1, 10.1-11.13, 10.7, 10.11, 11.4, 11.7, 11.9, 13.1, 17.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 161| 1.1. ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, | 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, |
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294. New Testament, James, 2.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 292| 2.25. ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; | 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? |
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| 295. Plutarch, Comparison of Dion And Brutus, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 |
| 296. Plutarch, Cato The Younger, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 |
297. New Testament, Ephesians, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107| 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· | 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. |
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298. New Testament, Galatians, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105| 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. |
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| 299. Anon., Fragments, 86.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
300. New Testament, Hebrews, 11.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 292| 11.31. Πίστει Ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασιν, δεξαμένη τοὺς κατασκόπους μετʼ εἰρήνης. | 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. |
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301. New Testament, Philippians, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (love) Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 21| 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος | 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. |
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| 302. New Testament, Romans, 12, 13, 7, 1\u202fcorinthians (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 284, 285, 286, 289, 290 |
303. New Testament, John, 2.13-2.22, 13.27, 13.31, 14.5, 14.8, 14.22, 15.18, 17.17-17.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 376, 377; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 128| 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 2.17. Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. 2.18. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; 2.19. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ [ἐν] τρισὶν ἡμέραις ἐγερῶ αὐτόν. 2.20. εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.21. ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. 2.22. Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. 13.27. καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ Ἰησοῦς Ὃ ποιεῖς ποίησον τάχειον. 13.31. Ὅτε οὖν ἐξῆλθεν λέγει Ἰησοῦς Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, 14.5. Λέγει αὐτῷ Θωμᾶς Κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς οἴδαμεν τὴν ὁδόν; 14.8. Λέγει αὐτῷ Φίλιππος Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν. 14.22. Λέγει αὐτῷ Ἰούδας, οὐχ ὁ Ἰσκαριώτης, Κύριε, τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ; 15.18. Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν. εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· 17.17. ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν. 17.18. καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον· 17.19. καὶ ὑπὲρ αὐτῶν [ἐγὼ] ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. 17.20. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. | 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!" 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up." 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things?" 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up." 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly." 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 14.5. Thomas says to him, "Lord, we don't know where you are going. How can we know the way?" 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us." 14.22. Judas (not Iscariot) said to him, "Lord, what has happened that you are about to reveal yourself to us, and not to the world?" 15.18. If the world hates you, you know that it has hated me before it hated you. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word, 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. |
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304. New Testament, Luke, 11.51, 22.21, 22.41-22.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros, erotic themes, erotization •eros Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 63; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 71; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 128| 11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης. 22.21. πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης· 22.41. καὶ αὐτὸς ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο λέγων Πάτερ, 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 22.43. ⟦ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ τοῦ οὐρανοῦ ἐνισχύων αὐτόν. 22.44. καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν.⟧ 22.45. καὶ ἀναστὰς ἀπὸ τῆς προσευχῆς ἐλθὼν πρὸς τοὺς μαθητὰς εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης, καὶ εἶπεν αὐτοῖς Τί καθεύδετε; | 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed, 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief, |
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305. New Testament, Mark, 14.20, 14.35-14.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 63; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 128| 14.20. ὁ δὲ εἶπεν αὐτοῖς Εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ [ἓν] τρύβλιον· 14.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. | 14.20. He answered them, "It is one of the twelve, he who dips with me in the dish. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." |
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306. New Testament, Matthew, 5.21-5.48, 7.12, 11.28-11.30, 23.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love (see also eros agape) •eros, erotic themes, erotization Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 401; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 71| 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 11.28. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 11.30. ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. | 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 11.28. "Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light." 23.25. "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. |
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| 307. Plutarch, Camillus, 33.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 271 |
| 308. Plutarch, Artaxerxes, 27, 26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 409, 410 |
309. Plutarch, Mark Antony, 75.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 38| 75.4. εἶναι δὲ τὴν ὁρμὴν ὁμοῦ τι διὰ τῆς πόλεως μέσης ἐπὶ τὴν πύλην ἔξω τὴν τετραμμένην πρὸς τοὺς πολεμίους, καὶ ταύτῃ τὸν θόρυβον ἐκπεσεῖν πλεῖστον γενόμενον. ἐδόκει δὲ τοῖς ἀναλογιζομένοις τὸ σημεῖον ἀπολείπειν ὁ θεὸς Ἀντώνιον, ᾧ μάλιστα συνεξομοιῶν καὶ συνοικειῶν ἑαυτὸν διετέλεσεν. | 75.4. |
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| 310. Plutarch, Dialogue On Love, 21, 23, 748d, 749a, 749b, 749c, 749d, 749e, 750b, 750c, 751-752a, 752c, 752cd, 753b, 753c, 753d, 754c, 754d, 755c, 755d, 755e, 756a, 756e, 756e-, 758c, 759, 759e, 759e-287, 761e-286, 762a, 762b, 762c, 762d, 762e, 764, 764b, 764d-765a, 764e, 765a, 765b, 765c, 766, 766c, 766d, 766e, 767, 767a, 767b, 767c, 767d, 767e, 767e-768b, 768b, 768c, 768d, 769, 769a, 769b, 769c, 769d, 769e, 770a, 770c, 770d-771c, 771d, 771e, 784, 789a, 234 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 421, 422 |
| 311. Plutarch, Alcibiades, 2.1, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 5.1, 5.2, 5.3, 5.4, 5.5, 6.1, 6.2, 6.3, 6.4, 6.5, 7.1, 8.1, 9.1, 10.1, 10.2, 16.1, 16.2, 16.3, 16.4, 16.7, 19, 20, 21, 27.4, 34.6-35.1, 36.2, 38.3, 40.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146 |
312. Pliny The Elder, Natural History, 5.128, 10.70.136, 26.94-26.99, 28.17.63, 34.31, 34.78, 35.114, 35.127, 35.139, 35.173, 36.14, 36.20, 36.22, 36.24, 36.26-36.29, 36.33, 36.35, 36.42-36.43, 36.114, 37.11, 37.13-37.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 381, 388; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 380; Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 313; Hubbard, A Companion to Greek and Roman Sexualities (2014) 38; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52, 55, 156, 259, 261 | 34.31. Some people have reported that misy is made by burning mineral in trenches, its fine yellow powder mixing itself with the ash of the pine wood burnt; but as a matter of fact though got from the mineral above mentioned, it is part of its substance and separated from it by force, the best kind being obtained in the copper-factories of Cyprus, its marks being that when broken it sparkles like gold and when it is ground it has a sandy appearance, without earth, unlike chalcitis. A mixture of misy is employed in the magical purification of gold. Mixed with oil of roses it makes a useful infusion for suppurating ears and applied on wool a serviceable plaster for ulcers of the head. It also reduces chronic roughness of the eyelids, and is especially useful for the tonsils and against quinsy and suppurations. The method is to boil 16 drams of it in a twelfth of a pint of vinegar with honey added till it becomes of a viscous consistency: this makes a useful preparation for the purposes above mentioned. When it is necessary to make it softer, honey is sprinkled on it. It also removes the callosity of fistulous ulcers when the patients use it with vinegar as a fomentation; and it is used as an ingredient in eye-salves, arrests haemorrhage and creeping or putrid ulcers, and reduces fleshy excrescences. It is particularly useful for troubles in the sexual organs in the male, and it checks menstruation. 36.14. Monoliths of this granite were made by the kings, to some extent in rivalry with one another. They called them obelisks and dedicated them to the Sun-god. An obelisk is a symbolic representation of the sun's rays, and this is the meaning of the Egyptian word for it. [Tekhen/sunbeam/obelisk] The first of all the kings to undertake such a task was Mesphres [Menes? ], who ruled at Heliopolis, the city of the Sun, and was commanded to do so in a dream. This very fact is inscribed on the obelisk; for those carvings and symbols that we see are Egyptian letters. Later, other kings also cut obelisks. Sesothes set up four of them in the city just mentioned, these being 48 cubits in height, while Rameses, who ruled at the time of the capture of Troy, erected one of 140 cubits. Rameses also erected another at the exit from the precinct where the palace of Mnevis once stood, and this is 120 cubits high, but abnormally thick, each side measuring 11 cubits. The completion of this work is said to have required 120,000 men. When the obelisk was about to be erected, the king feared that the scaffolding would not be strong enough for the weight, and in order to force an even greater danger upon the attention of the workmen, he himself tied his son to the pinnacle, intending that the stone should share the benefit of his deliverance at the hands of the labourers. This work was so greatly admired that when Cambyses was storming the city and the conflagration had reached the base of the obelisk, he ordered the fires to be put out, thus showing his respect for the mighty block when he had felt none for the city itself. There are also two other obelisks here, one set up by Zmarres, and the other by Phius: a both lack inscriptions and are 48 cubits in height. At Alexandria Ptolemy Philadelphus erected one of 80 cubits. This had been hewn uninscribed by King Neethebis, and it proved to be a greater achievement to carry it down the river and erect it than to have quarried it. According to some authorities, it was carried downstream by the engineer Satyrus on a raft; but according to Callixenus it was conveyed by Phoenix, who by digging a canal brought the waters of the Nile right up to the place where the obelisk lay. Two very broad ships were loaded with cubes of the same granite as that of the obelisk, each cube measuring one foot, until calculations showed that the total weight of the blocks was double that of the obelisk, since their total cubic capacity was twice as great. In this way, the ships were able to come beneath the obelisk, which was suspended by its ends from both banks of the canal. Then the blocks were unloaded and the ships, riding high, took the weight of the obelisk. It was erected on six stone baulks from the same quarries, and the deviser of the scheme received 50 talents for his services. The obelisk was once in the Arsinoeum, having been placed there by the king to whom we previously referred as a tribute to his affection for his wife and sister Arsinoe. From there, because it was in the way of the dockyards, it was moved to the market-place by a certain Maximus, a governor of Egypt, who cut off the point, intending to add a gilt pinnacle in its place, a plan which he later abandoned. There are two other obelisks at Alexandria in the precinct of the temple of Caesar near the harbour. These were cut by King Mesphres and measure 42 cubits., Above all, there came also the difficult task of transporting obelisks to Rome by sea. The ships used attracted much attention from sightseers. That which carried the first of two obelisks was solemnly laid up by Augustus of revered memory in a permanent dock at Pozzuoli to celebrate the remarkable achievement; but later it was destroyed by fire. The ship used by the Emperor Gaius for bringing a third was carefully preserved for several years by Claudius of revered memory, for it was the most amazing thing that had ever been seen at sea. Then caissons made of cement were erected in its hull at Pozzuoli; whereupon it was towed to Ostia and sunk there by order of the emperor, so to contribute to his harbour-works. Then there is another problem, that of providing ships that can carry obelisks up the Tiber; and the successful experiment shows that the river has just as deep a channel as the Nile. The obelisk placed by Augustus of revered memory in the Circus Maximus was cut by King Psemetnepserphreus, who was reigning when Pythagoras was in Egypt, and measures 85 feet and 9 inches, apart from its base, which forms part of the same stone. The obelisk in the Campus Martius, however, which is 9 feet less, was cut by Sesothis. Both have inscriptions comprising an account of natural science according to the theories of the Egyptian sages. 36.20. We read also of a hanging garden, and, more than this, of a whole hanging town, Thebes in Egypt. The kings used to lead forth their armies in full array beneath it without being detected by any of the inhabitants. Even so, this is less remarkable than would have been the ease had a river flowed through the middle of the town. If any of this had been true, Homer would certainly have mentioned it when he spoke so emphatically of the hundred gates at Thebes. 36.22. At Cyzicus too there survives a temple; and here a small gold tube was inserted into every vertical joint of the dressed stonework by the architect, who was to place within the shrine an ivory statue of Jupiter with a marble Apollo crowning him. Consequently very fine filaments of light shine through the interstices and a gentle refreshing breeze plays on the statues. Apart from the ingenuity of the architect, the very material of his device, hidden though it may be, is appreciated as enhancing the value of the whole work. 36.24. But this is indeed the moment for us to pass on to the wonders of our own city, to review the resources derived from the experiences of 800 years, and to show that here too in our buildings we have vanquished the world; and the frequency of this occurrence will be proved to match within a little the number of marvels that we shall describe. If we imagine the whole agglomeration of our buildings massed together and placed on one great heap, we shall see such grandeur towering above us as to make us think that some other world were being described, all concentrated in one single place. Even if we are not to include among our great achievements the Circus Maximus built by Julius Caesar, three furlongs in length and one in breadth, but with nearly three acres of buildings and seats for 250,000, should we not mention among our truly noble buildings the Basilica of Paulus, so remarkable for its columns from Phrygia, or the Forum of Augustus of revered memory or the Temple of Peace built by his Imperial Majesty the Emperor Vespasian, buildings the most beautiful the world has ever seen? Should we not mention also the roof of Agrippa's Ballot office, although at Rome long before this the architect Valerius of Ostia had roofed a whole theatre for Libo's games? We admire the pyramids of kings when Julius Caesar gave 100,000,000 sesterces merely for the ground on which his forum was to be built, and Clodius, who was killed by Milo, paid 14,800,000 sesterces (if references to expenditure can impress anyone now that miserliness has become an obsession) just for the house in which he lived. This amazes me for my part just as much as the mad schemes of kings; and therefore I regard the fact that Milo himself incurred debts amounting to 70,000,000 sesterces as one of the oddest manifestations of the human character. But at that time elderly men still admired the vast dimensions of the Rampart, the substructures of the Capitol and, furthermore, the city sewers, the most noteworthy achievement of all, seeing that hills were tunnelled and Rome, as we mentioned a little earlier, became a hanging city, beneath which men travelled in boats during Marcus Agrippa's term as aedile after his consulship. Through the city there flow seven rivers meeting in one channel. These, rushing downwards like mountain torrents, are constrained to sweep away and remove everything in their path, and when they are thrust forward by an additional volume of rain water, they batter the bottom and sides of the sewers. Sometimes the backwash of the Tiber floods the sewers and makes its way along them upstream. Then the raging flood waters meet head on within the sewers, and even so the unyielding strength of the fabric resists the strain. In the streets above, massive blocks of stone are dragged along, and yet the tunnels do not cave in. They are pounded by falling buildings, which collapse of their own accord or are brought crashing to the ground by fire. The ground is shaken by earth tremors; but in spite of all, for 700 years from the time of Tarquinius Priscus, the channels have remained well-nigh impregnable. We should not fail to mention an occasion that is all the more worthy of record because the best-known historians have overlooked it. Tarquinius Priscus was carrying out the work using the common folk as his labourers, and it became doubtful whether the toil was to be more notable for its intensity or for its duration. Since the citizens were seeking to escape from their exhaustion by committing suicide wholesale, the king devised a strange remedy that was never contrived except on that one occasion. He crucified the bodies of all who had died by their own hands, leaving them to be gazed at by their fellow-citizens and also torn to pieces by beasts and birds of prey. Consequently, the sense of shame, which is so characteristic of the Romans as a nation and has so often restored a desperate situation on the battlefield, then too came to their aid; but this time it imposed upon them at the very moment when they blushed for their honour, since they felt ashamed while alive under the illusion that they would feel equally ashamed when dead. Tarquin is said to have made the tunnels large enough to allow the passage of a waggon fully loaded with hay., The works that we have so far mentioned amount in all to little; and before we touch upon fresh topics we will show that just one marvel by itself bears comparison with them all. Our most scrupulous authorities are agreed that in the consulship of Marcus Lepidus and Quintus Catulus as fine a house as any in Rome was that of Lepidus himself; but, I swear, within 35 years the same house was not among the first hundred. Confronted by this assessment, anyone who so wishes may count the cost of the masses of marble, the paintings, the regal budgets, the cost, in fact, of a hundred houses, each of which rivalled one that had been the finest and the most highly appreciated in its time, houses that were themselves to be surpassed by countless others right up to the present day. Fires, we may be sure, are punishments inflicted upon us for our extravagance; and even so, human nature cannot be made to understand that there are things more mortal than man himself., However, all these houses were surpassed by two. Twice have we seen the whole city girdled by imperial palaces, those of Gaius and Nero, the latter's palace, to crown all, being indeed a House of Gold. Such, doubtless, were the dwellings of those who made this empire great, who went straight from plough or hearth to conquer nations and win triumphs, whose very lands occupied a smaller space than those emperors' sitting-rooms! Indeed, one begins to reflect how small in comparison with those palaces were the building-sites formally granted by the state to invincible generals for their private houses. The highest distinction that these houses displayed was one accorded, for example, after his many services to Publius Valerius Publicola, the first of our consuls along with Lucius Brutus, and to his brother, who — also as consul — inflicted two crushing defeats on the Sabines. I refer to the additional decree which provided that the doors of their houses should be made to open outwards so that the portals could be flung open on to the public highway. This was the most notable mark of distinction in the houses even of men who had celebrated a triumph., I shall not allow these two birds of a feather, two Gaiuses or two Neros as you please, to enjoy unchallenged even renown such as this; and so I shall show that even their madness was outdone by the resources of a private individual, Marcus Scaurus, whose aedileship may perhaps have done more than anything to undermine morality, and whose powerful ascendancy may have been a more mischievous achievement on the part of his stepfather Sulla than the killing by proscription of so many thousands of people. As aedile he constructed the greatest of all the works ever made by man, a work that surpassed not merely those erected for a limited period but even those intended to last for ever. This was his theatre, which had a stage arranged in three storeys with 360 columns; and this, if you please, in a community that had not tolerated the presence of six columns of Hymettus marble without reviling a leading citizen. The lowest storey of the stage was of marble, and the middle one of glass (an extravagance unparalleled even in later times), while the top storey was made of gilded planks. The columns of the lowest storey were, as I have stated, each 38 feet high. The bronze statues in the spaces between the columns numbered 3000, as I mentioned earlier. As for the auditorium, it accommodated 80,000; and yet that of Pompey's theatre amply meets all requirements with seats for 40,000 even though the city is so many times larger and the population so much more numerous than it was at that time. The rest of the equipment, with dresses of cloth of gold, scene paintings and other properties was on so lavish a scale that when the surplus knick-knacks that could be put to ordinary use were taken to Scaurus' villa at Tusculum and the villa itself set on fire and burnt down by the indigt servants, the loss was estimated at 30,000,000 sesterces., Thoughts of this wasteful behaviour distract our attention and force us to leave our intended course, since with this theatre they cause us to associate another, even more frenzied, fantasy in wood. Gaius Curio, who died during the Civil War while fighting on Caesar's side, could not hope, in the entertainment which he provided in honour of his father's funeral, to outstrip Scaurus in the matter of costly embellishments. For where was he to find a stepfather like Sulla or a mother like Metella, who speculated by buying up the property of the proscribed, or a father like Marcus Scaurus, who was for so long a leader in the government and acted for Marius and his cronies as their receiver of goods plundered from the provinces? Even Scaurus himself could no longer have matched his own achievement, for since he had collected his material from all parts of the world, he gained at any rate one advantage from that fire, namely that it was impossible in the future for anyone to emulate his madness. Curio, therefore, had to use his wits and devise some ingenious scheme. It is worth our while to be acquainted with his discovery, and so to be thankful for our modern code of morality and call ourselves 'elders and betters,' reversing the usual meaning of the term. He built close to each other two very large wooden theatres, each poised and balanced on a revolving pivot. During the forenoon, a performance of a play was given in both of them and they faced in opposite directions so that the two casts should not drown each other's words. Then all of a sudden the theatres revolved (and it is agreed that after the first few days they did so with some of the spectators actually remaining in their seats), their corners met, and thus Curio provided an amphitheatre in which he produced fights between gladiators, though they were less in chancery than the Roman people itself as it was whirled around by Curio. Truly, what should first astonish one in this, the inventor or the invention, the designer or the sponsor, the fact that a man dared to plan the work, or to undertake it, or to commission it? What will prove to be more amazing than anything is the madness of a people that was bold enough to take its place in such treacherous, rickety seats. Here we have the nation that has conquered the earth, that has subdued the whole world, that distributes tribes and kingdoms, that despatches its dictates to foreign peoples, that is heaven's representative, so to speak, among mankind, swaying on a contraption and applauding its own danger! What a contempt for life this showed! What force now have our complaints of the lives lost at Cannae! What a disaster it could have been! When the earth yawns and cities are engulfed, whole communities grieve. Here the entire Roman people, as if on board two frail boats, was supported by a couple of pivots, and was entertained with the spectacle of its very self risking its life in the fighting arena, doomed, as it was, to perish at some moment or other if the framework were wrenched out of place. And the aim, after all, was merely to win favour for the speeches that Curio would make as tribune, so that he might continue to agitate the swaying voters, since on the speaker's platform he would shrink from nothing in addressing men whom he had persuaded to submit to such treatment. For, if we must confess the truth, it was the whole Roman people that struggled for its life in the arena at the funeral games held at his father's tomb. When the pivots of the theatres were worn and displaced he altered this ostentatious display of his. He kept to the shape of the amphitheatre, and on the final day gave athletic displays on the two stages as they stood back to back across the middle of the arena. Then suddenly the platforms were swept away on either side, and during the same day he brought on those of his gladiators who had won their earlier contests. And Curio was not a king nor an emperor nor, indeed, was he particularly rich, seeing that his only ficial asset was the feud that had arisen between the heads of state., But we must go on to describe marvels which are unsurpassed in virtue of their genuine value. Quintus Marcius Rex, having been ordered by the senate to repair the conduits of the Aqua Appia, the Anio, and the Tepula, drove underground passages through the mountains and brought to Rome a new water-supply called by his own name and completed within the period of his praetorship. Agrippa, moreover, as aedile added to these the Aqua Virgo, repaired the channels of the others and put them in order, and constructed 700 basins, not to speak of 500 fountains and 130 distribution-reservoirs, many of the latter being richly decorated. He erected on these works 300 bronze or marble statues and 400 marble pillars; and all of this he carried out in a year. He himself in the memoirs of his aedileship adds that in celebration games lasting for 59 days were held, and the bathing establishments were thrown open to the public free of charge, all 170 of them, a number which at Rome has now been infinitely increased. But all previous aqueducts have been surpassed by the most recent and very costly work inaugurated by the Emperor Gaius and completed by Claudius, inasmuch as the Curtian and Caerulean Springs, as well as the Anio Novus, were made to flow into Rome from the 40th milestone at such a high level as to supply water to all the seven hills of the city, the sum spent on the work amounting to 350,000,000 sesterces. If we take into careful consideration the abundant supplies of water in public buildings, baths, pools, open channels, private houses, gardens and country estates near the city; if we consider the distances traversed by the water before it arrives, the raising of arches, the tunnelling of mountains and the building of level routes across deep valleys, we shall readily admit that there has never been anything more remarkable in the whole world. One of the most remarkable achievements of the same emperor, Claudius, neglected, though it was, by his malicious successor, is, in my opinion at least, the channel that he dug through a mountain to drain the Fucine Lake. This, I need hardly say, entailed the expenditure of an indescribably large sum of money and the employment for many years of a horde of workers because, where earth formed the interior of the mountain, the water channel had to be cleared by lifting the spoil to the top of the shafts on hoists and everywhere else solid rock had to be cut away, and operations underground (and how vast they were!) had to be carried out in darkness, operations which only those who witnessed them can envisage and no human utterance can describe. Incidentally, I must forbear to mention the harbour works at Ostia, and likewise the roads driven through hills in cuttings, the moles that were built to separate the Tyrrhenian sea from the Lucrine Lake, and all the bridges erected at such great cost. Among the many marvels of Italy itself is one for which the accomplished natural scientist Papirius Fabianus vouches, namely that marble actually grows in its quarries; and the quarrymen, moreover, assert that the scars on the mountain sides fill up of their own accord. If this is true, there is reason to hope that there will always be marble sufficient to satisfy luxury's demands. 36.26. It is said that a stone from the island of Syros floats on the waves, but that it sinks when it has been broken into small pieces. 36.27. At Assos in the Troad we find the Sarcophagus stone, which splits along a line of cleavage. It is well known that corpses buried in it are consumed within a period of forty days, except for the teeth: Mucianus vouches for the fact that mirrors, scrapers, clothes and shoes placed upon the dead bodies are turned to stone as well. There are similar stones both in Lycia and in the East; and these, when attached even to living persons, eat away their bodies. 36.28. However, there are stones that are gentler in their effects in that they preserve a body without consuming it, for example, the 'chernites,' which closely resembles ivory and is said to be the material of which the coin of Darius is said to have been made, and, again, a stone called 'porus,' which is similar to Parian marble in whiteness and hardness, only not so heavy. Theophrastus is our authority also for a translucent Egyptian stone said by him to be similar to Chian marble. Such a stone may have existed in his time: stones cease to be found and new ones are discovered in turn., The stone of Assos, which has a salty taste, relieves gout if the feet are plunged into a vessel hollowed out of it. Moreover, all affections of the legs are cured in the quarries where it is hewn, whereas in all mines the legs are attacked by ailments. Belonging to the same stone is what is called the efflorescence, which is soft enough to form powder and is just as effective as the stone for certain purposes. It looks, incidentally, like reddish pumice. Combined with Cyprian wax it cures affections of the breasts, and, if mixed with pitch or resin, disperses scrofulous sores and superficial abscesses. Taken as an electuary it is also good for consumption. When blended with honey, it causes scars to form over chronic sores, reduces excrescences of flesh and dries up matter discharging from a bite when it will not yield to other treatment. In cases of gout a plaster is made of it with an admixture of bean-meal. 36.29. Theophrastus, again, and Mucianus express the opinion that there are certain stones that give birth to other stones. Theophrastus states also that fossil ivory coloured black and white is found, that bones are produced from the earth and that stones resembling bones come to light., In the neighbourhood of Munda in Spain, the place where Julius Caesar defeated Cn. Pompeius, occur stones containing the likeness of a palm branch, which appears whenever they are broken. There are also black stones, like that of Taenarum, that have come to be esteemed as much as any marble. Varro states that black stones from Africa are harder than the Italian, but that, on the other hand, the white stone of Cora is harder than that of Paros. He mentions too that Carrara stone can be cut with a saw, that Tusculan stone is split by fire and that the dark Sabine variety actually becomes bright if oil is poured on it. Varro also assures us that rotary querns have been found at Bolsena; and we find in records of miraculous occurrences that some querns have even moved of their own accord. 36.33. The 'melitinus' stone exudes a liquid that is sweet and is like honey. When pounded and mixed with wax it cures acute catarrh, spots on the skin and sore throats, and removes sores on the eyelids; and if applied on a wool dressing it causes pains in the uterus to disappear. 36.35. Sponge stones are found in sponges, and therefore belong to the sea. They are sometimes called in Greek stone-solvents because they cure affections of the bladder and break up stone in it if they are taken in wine. 36.42. We must not forget to discuss also the Pumice. characteristics of pumice. This name, of course, is given to the hollowed rocks in the buildings called by the Greeks Homes of the Muses, where such rocks hang from the ceilings so as to create an artificial imitation of a cave. But as for the pumice which is used as a depilatory for women, and nowadays also for men, and moreover, as Catullus reminds us, for books, the finest quality occurs in Melos, Nisyros, and the Aeolian Islands. The test of its quality is that it should be white, very light in weight, extremely porous and dry, and easy to grind, without being sandy when rubbed. In pharmacy it has a reducing and drying effect. It is calcined three times in a fire of pure charcoal and quenched the same number of times in white wine. It is then washed like cadmea, and having been dried is stored in a place as free from damp as possible. The powder is used mostly for eye-salves, since it gently cleanses ophthalmic ulcers and heals them, and removes the scars. Incidentally, some pharmacists, after calcining the pumice three times, prefer to let it cool rather than quench it, and then to pound it mixed with wine. It is added also to poultices, and is then most useful for treating sores on the head or the private parts. Tooth powders, too, are prepared from it. Theophrastus assures us that topers competing in drinking contests first take a dose of the powder, but states that they run a grave risk unless they fill themselves with wine at a single draught. He adds that the cooling properties of pumice are so powerful that new wine stops bubbling when pumice is added to it. 37.11. The next place among luxuries, although as yet it is fancied only by women, is held by amber. All the three substances now under discussion enjoy the same prestige as precious stones; but whereas there are proper reasons for this in the case of the two former substances, since rock-crystal vessels are used for cold drinks and myrrhine-ware for drinks both hot and cold, not even luxury has yet succeeded in inventing a justification for using amber., Here is an opportunity for exposing the falsehoods of the Greeks. I only ask my readers to endure these with patience since it is important for mankind just to know that not all that the Greeks have recounted deserves to be admired. The story how, when Phaethon was struck by the thunderbolt, his sisters through their grief were transformed into poplar trees, and how every year by the banks of the River Eridanus, which we call the Po, they shed tears of amber, known to the Greeks as 'electrum,' since they call the sun 'Elector' or 'the Shining One' — this story has been told by numerous poets, the first of whom, I believe, were Aeschylus, Philoxenus, Euripides, Nicander and Satyrus. Italy provides clear evidence that this story is false. More conscientious Greek writers have mentioned islands in the Adriatic named the Electrides, to which, they say, amber is carried along by the Po. It is quite certain, however, that no islands of this name ever existed there, and indeed that there are no islands so situated as to be within reach of anything carried downstream by the Po. Incidentally, Aeschylus says that the Eridanus is in Iberia — that is, in Spain — and that it is also called the Rhone, while Euripides and Apollonius, for their part, assert that the Rhone and the Po meet on the coast of the Adriatic. But such statements only make it easier to pardon their ignorance of amber when their ignorance of geography is so great. More cautious but equally misguided writers have described how on inaccessible rocks at the head of the Adriatic there stand trees which at the rising of the Dog-star shed this gum. Theophrastus states that amber is dug up in Liguria, while Chares states that Phaethon died in Ethiopia on an island the Greek name of which is the Isle of Ammon, and that here is his shrine and oracle, and here the source of amber. Philemon declares that it is a mineral which is dug up in two regions of Scythia, in one of which it is of a white, waxy colour and is called 'electrum,' while in the other it is tawny and known as 'snaliternicum.' Demonstratus calls amber 'lyncurium,' or 'lynx-urine,' and alleges that it is formed of the urine of the wild beasts known as lynxes, the males producing the kind that is tawny and fiery in colour, and the females, that which is fainter and light in colour. According to him, others call it 'langurium' and state that the beasts, which live in Italy, are 'languri.' Zenothemis calls the same beasts 'langes' and assigns them a habitat on the banks of the Po, while Sudines writes that a tree which produces amber in Liguria is called 'lynx.' Metrodorus also holds the same opinion. Sotacus believes that it flows from crags in Britain called the Electrides. Pytheas speaks of an estuary of the Ocean named Metuonis and extending for 750 miles, the shores of which are inhabited by a German tribe, the Guiones. From here it is a day's sail to the Isle of Abalus, to which, he states, amber is carried in spring by currents, being an excretion consisting of solidified brine. He adds that the inhabitants of the region use it as fuel instead of wood and sell it to the neighbouring Teutones. His belief is shared by Timaeus, who, however, calls the island Basilia. Philemon denies the suggestion that amber gives off a flame. Nicias insists on explaining amber as moisture from the sun's rays, as follows: he maintains that as the sun sets in the west its rays fall more powerfully upon the earth and leave there a thick exudation, which is later cast ashore in Germany by the tides of the Ocean. He mentions that amber is formed similarly in Egypt, where it is called 'sacal,' as well as in India, where the inhabitants find it more agreeable even than frankincense; and that in Syria the women make whorls of it and call it 'harpax,' or 'the snatcher,' because it picks up leaves, straws and the fringes of garments. Theochrestus holds that it is washed up on the capes of the Pyrenees by the Ocean in turmoil, a view which is shared by Xenocrates, the most recent writer on the subject, who is still living. Asarubas records that near the Atlantic is a Lake Cephisis, called by the Moors Electrum, which, when thoroughly heated by the sun, produces from its mud amber that floats upon the surface of its waters. Mnaseas speaks of a district in Africa called Sikyon and of a River Crathis flowing into the Ocean from a lake, on the shores of which live the birds known as Meleager's Daughters or Penelope Birds. Here amber is formed in the manner described above. Theomenes tells us that close to the Greater Syrtes is the Garden of the Hesperides and a pool called Electrum, where there are poplar trees from the tops of which amber falls into the pool, and is gathered by the daughters of Hesperus. Ctesias states that in India there is a River Hypobarus, a name which indicates that it is the bringer of all blessings. It flows from the north into the eastern Ocean near a thickly wooded mountain, the trees of which produce amber. These trees are called 'psitthacorae,' a word which means 'luscious sweetness.' Mithridates writes that off the coast of Carmania there is an island called Serita covered with a kind of cedar, from which amber flows down on to the rocks. Xenocrates asserts that amber in Italy is known not only as 'sucinum,' but also as 'thium'; and in Scythia as 'sacrium,' for there too it is found. He states that others suppose that it is produced from mud in Numidia. But all these authors are surpassed by the tragic poet Sophocles, and this greatly surprises me seeing that his tragedy is so serious and, moreover, his personal reputation in general stands so high, thanks to his noble Athenian lineage, his public achievements and his leadership of an army. Sophocles tells us how amber is formed in the lands beyond India from the tears shed for Meleager by the birds known as Meleager's Daughters. Is it not amazing that he should have held this belief or have hoped to persuade others to accept it? Can one imagine, one wonders, a mind so childish and naive as to believe in birds that weep every year or that shed such large tears or that once migrated from Greece, where Meleager died, to the Indies to mourn for him? Well then, are there not many other equally fabulous stories told by the poets? Yes; but that anyone should seriously tell such a story regarding such a substance as this, a substance that every day of our lives is imported and floods the market and so confutes the liar, is a gross insult to man's intelligence and an insufferable abuse of our freedom to utter falsehoods., It is well established that amber is a product of islands in the Northern Ocean, that it is known to the Germans as 'glaesum' and that, as a result, one of these islands, the native name of which is Austeravia, was nicknamed by our troops Glaesaria, or Amber Island, when Caesar Germanicus was conducting operations there with his naval squadrons. To resume, amber is formed of a liquid seeping from the interior of a species of pine, just as the gum in a cherry tree or the resin in a pine bursts forth when the liquid is excessively abundant. The exudation is hardened by frost or perhaps by moderate heat, or else by the sea, after a spring tide has carded off the pieces from the islands. At all events, the amber is washed up on the shores of the mainland, being swept along so easily that it seems to hover in the water without settling on the seabed. Even our forebears believed it to be a 'sucus,' or exudation, from a tree, and so named it 'sucinum.' That the tree to which it belongs is a species of pine is shown by the fact that it smells like a pine when it is rubbed, and burns like a pine torch, with the same strongly scented smoke, when it is kindled. It is conveyed by the Germans mostly into the province of Pannonia. From there it was first brought into prominence by the Veneti, known to the Greeks as the Enetoi, who are close neighbours of the Pannonians and live around the Adriatic. The reason for the story associated with the River Po is quite clear, for even today the peasant women of Transpadane Gaul wear pieces of amber as necklaces, chiefly as an adornment, but also because of its medicinal properties. Amber, indeed, is supposed to be a prophylactic against tonsillitis and other affections of the pharynx, for the water near the Alps has properties that harm the human throat in various ways. The distance from Carnuntum in Pannonia to the coasts of Germany from which amber is brought to us is some 600 miles, a fact which has been confirmed only recently. There is still living a Roman knight who was commissioned to procure amber by Julianus when the latter was in charge of a display of gladiators given by the Emperor Nero. This knight traversed both the trade-route and the coasts, and brought back so plentiful a supply that the nets used for keeping the beasts away from the parapet of the amphitheatre were knotted with pieces of amber. Moreover, the arms, biers and all the equipment used on one day, the display on each day being varied, had amber fittings. The heaviest lump that was brought by the knight to Rome weighed 13 pounds. It is certain that amber is to be found also in India. Archelaus, who was king of Cappadocia, relates that it is brought from India in the rough state with pine bark adhering to it, and that it is dressed by being boiled in the fat of a sucking-pig. That amber originates as a liquid exudation is shown by the presence of certain objects, such as ants, gnats and lizards, that are visible inside it. These must certainly have stuck to the fresh sap and have remained trapped inside it as it hardened. 37.14. Now I shall discuss those kinds of gemstones that are acknowledged as such, beginning with the finest. And this shall not be my only aim, but to the greater profit of mankind I shall incidentally confute the abominable falsehoods of the Magi, since in very many of their statements about gems they have gone far beyond providing an alluring substitute for medical science into the realms of the supernatural. |
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| 313. New Testament, 2 Timothy, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antinous, epigram honoring as eros •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519, 541 |
314. New Testament, 1 John, 4.7-4.8, 4.16, 5.2-5.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (cupid) •eros (cupid), as a name for god •agape (charity), compared with eros •arrows, essential to the motif of eros •eros (love), compared with agape •eros (love), in language about god •eros (love) Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41, 73| 4.7. Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν. 4.8. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν. 4.16. Καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ [μένει]. 5.2. ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 5.3. αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν, καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν, | 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 5.3. For this is the love of God, that we keep his commandments. His commandments are not grievous. |
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| 315. Mishnah, Sheviit, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105 |
316. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •love (see also eros agape) Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 401| 8.9. הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: | 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel. |
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| 317. Plutarch, On The Glory of The Athenians, 346b- (1st cent. CE - 2nd cent. CE) Tagged with subjects: •festival, eros, erotidia Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 80 |
318. Plutarch, On The Sign of Socrates, 590b-c, 591e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383 | 591e. others mingle in part, but leave outside what is purest in them. This is not dragged in with the rest, but is like a buoy attached to the top, floating on the surface in contact with the man's head, while he is as it were submerged in the depths; and it supports as much of the soul, which is held upright about it, as is obedient and not overpowered by the passions. Now the part carried submerged in the body is called the soul, whereas the part left free from corruption is called by the multitude the understanding, who take it to be within themselves, as they take reflected objects to be in the mirrors that reflect them; but those who conceive the matter rightly call it a daemon, as being external. Thus, Timarchus,' the voice pursued, 'in the stars that are apparently extinguished, |
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| 319. Plutarch, On The Face Which Appears In The Orb of The Moon, 4.3.6, 926-927a, 942a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465 |
| 320. Plutarch, On The Obsolescence of Oracles, 420d, 418e, 40.432e, 420a, 415a, 437de (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 418 |
| 321. Plutarch, On Being A Busybody, 520c, 521d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 79 |
322. Ignatius, To The Romans, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros, beauty of •myth (mythos), eros, of •eros (cupid) •eros (cupid), as a name for god •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, Eros Unveiled: Plato and the God of Love (1996) 73; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 | 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. |
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323. Josephus Flavius, Jewish Antiquities, 1.73-1.74, 2.252-2.253, 5.1.2, 14.72, 15.29, 19.7, 19.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), womens •love, eros, and sexuality •caligula, appropriates praxiteles’ eros •praxiteles, eros •conquers britain, repatriates praxiteles’ eros •eros (sexual desire) Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 45, 537; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52, 55; Welch, Tarpeia: Workings of a Roman Myth (2015) 292| 1.73. πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν: ὅμοια τοῖς ὑπὸ γιγάντων τετολμῆσθαι λεγομένοις ὑφ' ̔Ελλήνων καὶ οὗτοι δράσαι παραδίδονται. 1.74. Νῶχος δὲ τοῖς πραττομένοις ὑπ' αὐτῶν δυσχεραίνων καὶ τοῖς βουλεύμασιν ἀηδῶς ἔχων ἔπειθεν ἐπὶ τὸ κρεῖττον τὴν διάνοιαν αὐτοὺς καὶ τὰς πράξεις μεταφέρειν, ὁρῶν δ' οὐκ ἐνδιδόντας, ἀλλ' ἰσχυρῶς ὑπὸ τῆς ἡδονῆς τῶν κακῶν κεκρατημένους, δείσας μὴ καὶ φονεύσωσιν αὐτὸν μετὰ γυναικῶν καὶ τέκνων καὶ τῶν τούτοις συνοικουσῶν ἐξεχώρησε τῆς γῆς. 2.252. Θάρβις θυγάτηρ ἦν τοῦ Αἰθιόπων βασιλέως. αὕτη τὸν Μωυσῆν πλησίον τοῖς τείχεσι προσάγοντα τὴν στρατιὰν καὶ μαχόμενον γενναίως ἀποσκοποῦσα καὶ τῆς ἐπινοίας τῶν ἐγχειρήσεων θαυμάζουσα, καὶ τοῖς τε Αἰγυπτίοις αἴτιον ἀπεγνωκόσιν ἤδη τὴν ἐλευθερίαν τῆς εὐπραγίας ὑπολαμβάνουσα καὶ τοῖς Αἰθίοψιν αὐχοῦσιν ἐπὶ τοῖς κατ' αὐτῶν κατωρθωμένοις τοῦ περὶ τῶν ἐσχάτων κινδύνου, εἰς ἔρωτα δεινὸν ὤλισθεν αὐτοῦ καὶ περιόντος τοῦ πάθους πέμπει πρὸς αὐτὸν τῶν οἰκετῶν τοὺς πιστοτάτους διαλεγομένη περὶ γάμου. 2.253. προσδεξαμένου δὲ τὸν λόγον ἐπὶ τῷ παραδοῦναι τὴν πόλιν καὶ ποιησαμένου πίστεις ἐνόρκους ἦ μὴν ἄξεσθαι γυναῖκα καὶ κρατήσαντα τῆς πόλεως μὴ παραβήσεσθαι τὰς συνθήκας, φθάνει τὸ ἔργον τοὺς λόγους. καὶ μετὰ τὴν ἀναίρεσιν τῶν Αἰθιόπων εὐχαριστήσας τῷ θεῷ συνετέλει τὸν γάμον Μωυσῆς καὶ τοὺς Αἰγυπτίους ἀπήγαγεν εἰς τὴν ἑαυτῶν. 14.72. παρῆλθεν γὰρ εἰς τὸ ἐντὸς ὁ Πομπήιος καὶ τῶν περὶ αὐτὸν οὐκ ὀλίγοι καὶ εἶδον ὅσα μὴ θεμιτὸν ἦν τοῖς ἄλλοις ἀνθρώποις ἢ μόνοις τοῖς ἀρχιερεῦσιν. ὄντων δὲ τραπέζης τε χρυσῆς καὶ λυχνίας ἱερᾶς καὶ σπονδείων καὶ πλήθους ἀρωμάτων, χωρὶς δὲ τούτων ἐν τοῖς θησαυροῖς ἱερῶν χρημάτων εἰς δύο χιλιάδας ταλάντων, οὐδενὸς ἥψατο δι' εὐσέβειαν, ἀλλὰ κἀν τούτῳ ἀξίως ἔπραξεν τῆς περὶ αὐτὸν ἀρετῆς. 15.29. τούτων ἀπενεχθέντων πρὸς ̔Ηρώδην οὐκ ἀσφαλὲς ἔκρινεν ὥρᾳ τε κάλλιστον ὄντα τὸν ̓Αριστόβουλον ἑκκαιδεκαέτης γὰρ ὢν ἐτύγχανεν, καὶ γένει προύχοντα πέμπειν παρὰ τὸν ̓Αντώνιον, ἰσχύοντα μὲν ὡς οὐκ ἄλλος ἐν τῷ τότε ̔Ρωμαίων, ἕτοιμον δὲ τοῖς ἐρωτικοῖς αὐτὸν ὑποθεῖναι καὶ τὰς ἡδονὰς ἀπαρακαλύπτως ἐκ τοῦ δύνασθαι ποριζόμενον. 15.29. ἑωρᾶτο δὲ πολλοῖς τῶν πολιτῶν τὰ γινόμενα καὶ κατεμήνυσεν οὐδείς, ἕως ̔Ηρώδου πικροτέραν καὶ φιλόνεικον ποιουμένου τὴν ἔρευναν ἐκβασανισθεῖσαι γυναῖκές τινες ὡμολόγησαν ἃ πραχθέντα εἶδον. καὶ τῶν μὲν ἐνεργησάντων ἐγένετο τιμωρία πανοικὶ τὴν προπέτειαν αὐτῶν ἐπεξιόντος, 19.7. τῶν τε ἱερῶν τῶν ̔Ελληνικῶν οὐδὲν ἔτι ἀσύλητον κατέλιπεν, ὁπόσα γραφῆς ἢ γλυφῆς ἐχόμενα καὶ τὰς λοιπὰς κατασκευὰς ἀνδριάντων καὶ ἀναθημάτων ἄγεσθαι κελεύσας παρ' αὐτόν: οὐ γὰρ ἐν ἑτέρῳ τὰ καλὰ κεῖσθαι καλῶς ἔχειν ἢ ἐν τῷ καλλίστῳ, τυγχάνειν δὲ τοῦτο οὖσαν τὴν ̔Ρωμαίων πόλιν. 19.7. Τοῖς ἀμφὶ τὸν Χαιρέαν ὑπερβολαὶ τὸ καθ' ἡμέραν ἦσαν ὀκνούντων πολλῶν οὐ γὰρ Χαιρέας ἔσται ἑκὼν εἶναι τοῦ πράσσειν ἀναβολὴν ἐποιεῖτο, πάντα καιρὸν ἐπιτήδειον τῇ πράξει νομίζων. | 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land. 2.252. Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtilty of his undertakings, and believing him to be the author of the Egyptians’ success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalancy of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage. 2.253. He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land. 14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. 15.29. When this letter was brought to Herod, he did not think it safe for him to send one so handsome as was Aristobulus, in the prime of his life, for he was sixteen years of age, and of so noble a family, and particularly not to Antony, the principal man among the Romans, and one that would abuse him in his amours, and besides, one that openly indulged himself in such pleasures as his power allowed him without control. 15.29. This execution was seen by many of the citizens, yet would not one of them discover the doers of it, till upon Herod’s making a strict scrutiny after them, by bitter and severe tortures, certain women that were tortured confessed what they had seen done; the authors of which fact were so terribly punished by the king, that their entire families were destroyed for this their rash attempt; 19.7. Nor did he abstain from the plunder of any of the Grecian temples, and gave order that all the engravings and sculptures, and the rest of the ornaments of the statues and donations therein dedicated, should be brought to him, saying that the best things ought to be set no where but in the best place, and that the city of Rome was that best place. 19.10. and wrote to Caius those accounts, as his apology for not having done what his epistle required of him; and that when he was thence in danger of perishing, he was saved by Caius being dead himself, before he had put him to death. |
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324. Josephus Flavius, Jewish War, 2.135, 2.139, 7.153-7.157 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love (see also eros agape) •love, eros, and sexuality Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 401; Welch, Tarpeia: Workings of a Roman Myth (2015) 36| 2.135. ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ. 2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις: 7.153. ̓͂Ην δὲ τῆς πομπῆς τὸ τέλος ἐπὶ τὸν νεὼ τοῦ Καπετωλίου Διός, ἐφ' ὃν ἐλθόντες ἔστησαν: ἦν γὰρ παλαιὸν πάτριον περιμένειν, μέχρις ἂν τὸν τοῦ στρατηγοῦ τῶν πολεμίων θάνατον ἀπαγγείλῃ τις. 7.154. Σίμων οὗτος ἦν ὁ Γιώρα, τότε πεπομπευκὼς ἐν τοῖς αἰχμαλώτοις, βρόχῳ δὲ περιβληθεὶς εἰς τὸν ἐπὶ τῆς ἀγορᾶς ἐσύρετο τόπον αἰκιζομένων αὐτὸν ἅμα τῶν ἀγόντων: νόμος δ' ἐστὶ ̔Ρωμαίοις ἐκεῖ κτείνειν τοὺς ἐπὶ κακουργίᾳ θάνατον κατεγνωσμένους. 7.155. ἐπεὶ δ' ἀπηγγέλθη τέλος ἔχων καὶ πάντες εὐφήμησαν, ἤρχοντο τῶν θυσιῶν, ἃς ἐπὶ ταῖς νομιζομέναις καλλιερήσαντες εὐχαῖς ἀπῄεσαν εἰς τὸ βασίλειον. 7.156. καὶ τοὺς μὲν αὐτοὶ πρὸς εὐωχίαν ὑπεδέχοντο, τοῖς δ' ἄλλοις ἅπασιν εὐτρεπεῖς κατὰ τὸ οἰκεῖον αἱ τῆς ἑστιάσεως ἦσαν παρασκευαί. 7.157. ταύτην γὰρ τὴν ἡμέραν ἡ ̔Ρωμαίων πόλις ἑώρταζεν ἐπινίκιον μὲν τῆς κατὰ τῶν πολεμίων στρατείας, πέρας δὲ τῶν ἐμφυλίων κακῶν, ἀρχὴν δὲ τῶν ὑπὲρ τῆς εὐδαιμονίας ἐλπίδων. | 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 7.153. 6. Now the last part of this pompous show was at the temple of Jupiter Capitolinus, whither when they were come, they stood still; for it was the Romans’ ancient custom to stay till somebody brought the news that the general of the enemy was slain. 7.154. This general was Simon, the son of Gioras, who had then been led in this triumph among the captives; a rope had also been put upon his head, and he had been drawn into a proper place in the forum, and had withal been tormented by those that drew him along; and the law of the Romans required that malefactors condemned to die should be slain there. 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. 7.156. And as for some of the spectators, the emperors entertained them at their own feast; and for all the rest there were noble preparations made for their feasting at home; 7.157. for this was a festival day to the city of Rome, as celebrated for the victory obtained by their army over their enemies, for the end that was now put to their civil miseries, and for the commencement of their hopes of future prosperity and happiness. |
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| 325. Josephus Flavius, Against Apion, 2.9.112-2.9.120 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 541 |
| 326. Juvenal, Satires, 3.109-3.114 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 327. Plutarch, On The Principle of Cold, 2.946a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
328. Lucan, Pharsalia, 1.33-1.45, 8.422-8.447 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404, 406; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 240 | 1.33. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.34. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.35. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.36. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.37. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.38. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.39. No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease 1.40. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.41. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.42. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.43. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.44. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 1.45. Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands 8.422. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.423. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.424. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.425. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.426. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.427. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.428. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.429. True that the Parthian in Sarmatia's plains, Where Tigris spreads across the level meads, Contends invincible; for flight is his Unbounded; but should uplands bar his path He scales them not; nor through the night of war Shall his weak bow uncertain in its aim Repel the foeman; nor his strength of arm The torrent stem; nor all a summer's day In dust and blood bear up against the foe. They fill no hostile trench, nor in their hands 8.430. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.431. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.432. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.433. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.434. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.435. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.436. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.437. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.438. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.439. Shall battering engine or machine of war Dash down the rampart; and whate'er avails To stop their arrows, battles like a wall. Wide sweep their horsemen, fleeting in attack And light in onset, and their troops shall yield A camp, not take it: poisoned are their shafts; Nor do they dare a combat hand to hand; But as the winds may suffer, from afar They draw their bows at venture. Brave men love The sword which, wielded by a stalwart arm, 8.440. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.441. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.442. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.443. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.444. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.445. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.446. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame 8.447. Drives home the blow and makes the battle sure. Not such their weapons; and the first assault Shall force the flying Mede with coward hand And empty quiver from the field. His faith In poisoned blades is placed; but trustest thou Those who without such aid refuse the war? For such alliance wilt thou risk a death, With all the world between thee and thy home? Shall some barbarian earth or lowly grave Enclose thee perishing? E'en that were shame |
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| 329. Manetho, Apotelesmatica, 1.7 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros (deity/daimon), child of poros and penia Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 347 |
330. Plutarch, Advice To Bride And Groom, 138d, 138de, 139b, 139bc, 139e, 140, 140a, 140ab, 140c, 140d, 140e, 141ab, 141d, 142a, 142e, 143a, 143d, 144bc, 144c, 144cd, 145a, 145c, 145de, 146a, 149d, 17, 9, 138c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 131, 271; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151 | 138c. that which deals with marriage deserves no less serious attention than any other, for by means of it philosophy weaves a spell over those who are entering together into a lifelong partnership, and renders them gentle and amiable toward each other. Ihave therefore drawn up a compendium of what you, who have been brought up in the atmosphere of philosophy, have often heard, putting it in the form of brief comparisons that it may be more easily remembered, and Iam sending it as a gift for you both to possess in common; and at the same time Ipray that the Muses may lend their presence and coâoperation to Aphrodite, and may feel that it is no more fitting for them to provide a lyre or lute well attuned than it is to provide that the harmony which concerns marriage and the household shall be well attuned through reason, concord, and philosophy. Indeed, the ancients gave Hermes a place at the side of Aphrodite, in the conviction that pleasure in marriage stands especially in need of reason; |
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331. Martial, Epigrams, 10.68.10, 12.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), imagery of •praxiteles, eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 342; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 | 12.15. A COMPLIMENT TO TRAJAN, ON HIS MUNIFICENCE TO THE TEMPLE OF JUPITER: Everything that glittered in the Parrhasian palace has been given to our gods and to the eyes of all. Jupiter wonders at the Scythian radiance of the emeralds set in gold, and is amazed at the objects of imperial magnificence, and at luxuries so oppressive to the nation. Here are cups fit for the Thunderer; there for his Phrygian favourite. We all now rejoice with Jupiter. But very lately (and with shame, yes, with shame I confess it) we were all poor as well as Jupiter. |
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332. Martial, Epigrams, 10.68.10, 12.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), imagery of •praxiteles, eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 342; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 | 12.15. A COMPLIMENT TO TRAJAN, ON HIS MUNIFICENCE TO THE TEMPLE OF JUPITER: Everything that glittered in the Parrhasian palace has been given to our gods and to the eyes of all. Jupiter wonders at the Scythian radiance of the emeralds set in gold, and is amazed at the objects of imperial magnificence, and at luxuries so oppressive to the nation. Here are cups fit for the Thunderer; there for his Phrygian favourite. We all now rejoice with Jupiter. But very lately (and with shame, yes, with shame I confess it) we were all poor as well as Jupiter. |
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333. Petronius Arbiter, Satyricon, 80.8, 140.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), womens •eros •love / eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 489; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 71 | 37. I was now unable to eat any more, so I turned to my neighbour to get as much news as possible. I began to seek for far-fetched stories, and to inquire who the woman was who kept running about everywhere. "She is Trimalchio's wife Fortunata," he said, "and she counts her money by the bushel. And what was she a little while ago? You will pardon me if I say that you would not have taken a piece of bread from her hand. Now without why or wherefore she is queen of Heaven, and Trimalchio's all in all. In fact, if she tells him that it is dark at high noon, he will believe it. He is so enormously rich that he does not know himself what he has; but this lynx-eyed woman has a plan for everything, even where you would not think it. She is temperate, sober, and prudent, but she has a nasty tongue, and henpecks him on his own sofa. Whom she likes, she likes; whom she dislikes, she dislikes. Trimalchio has estates wherever a kite can fly in a day, is millionaire of millionaires. There is more plate lying in his steward's room than other people have in their whole fortunes. And his slaves! My word! I really don't believe that one out of ten of them knows his master by sight. Why, he can knock any of these young louts into a nettle-bed if he chooses. |
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334. Petronius Arbiter, Satyricon, 80.8, 140.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), womens •eros •love / eros Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 489; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 71 | 37. I was now unable to eat any more, so I turned to my neighbour to get as much news as possible. I began to seek for far-fetched stories, and to inquire who the woman was who kept running about everywhere. "She is Trimalchio's wife Fortunata," he said, "and she counts her money by the bushel. And what was she a little while ago? You will pardon me if I say that you would not have taken a piece of bread from her hand. Now without why or wherefore she is queen of Heaven, and Trimalchio's all in all. In fact, if she tells him that it is dark at high noon, he will believe it. He is so enormously rich that he does not know himself what he has; but this lynx-eyed woman has a plan for everything, even where you would not think it. She is temperate, sober, and prudent, but she has a nasty tongue, and henpecks him on his own sofa. Whom she likes, she likes; whom she dislikes, she dislikes. Trimalchio has estates wherever a kite can fly in a day, is millionaire of millionaires. There is more plate lying in his steward's room than other people have in their whole fortunes. And his slaves! My word! I really don't believe that one out of ten of them knows his master by sight. Why, he can knock any of these young louts into a nettle-bed if he chooses. |
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335. Mishnah, Avot, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eros •love (see also eros agape) Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 372| 2.8. רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם: | 2.8. Rabban Yoha ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yoha ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Haiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Joha] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Haiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yoha] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all. |
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336. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 175| 2.1. אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: | 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world. |
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337. Mishnah, Kilayim, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 96| 8.5. הַפְּרוּטִיּוֹת אֲסוּרוֹת, וְהָרַמָּךְ מֻתָּר. וְאַדְנֵי הַשָּׂדֶה, חַיָּה. רַבִּי יוֹסֵי אוֹמֵר, מְטַמְּאוֹת בָּאֹהֶל כָּאָדָם. הַקֻּפָּד וְחֻלְדַּת הַסְּנָיִים, חַיָּה. חֻלְדַּת הַסְּנָיִים, רַבִּי יוֹסֵי אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמֵּא כַזַּיִת בְּמַשָּׂא, וְכָעֲדָשָׁה בְּמַגָּע: | 8.5. Mules of uncertain parentage are forbidden [one with another,] And a ramakh is permitted. Wild man-like creatures are [in the category of] hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are [in the category of] hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive's size [of its carcass] renders a person carrying it unclean, and a lentil’s size [of its carcass] renders a person touching it unclean. |
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338. Mishnah, Parah, 3.2, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105| 3.2. חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא: 3.6. וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: | 3.2. Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place. 3.6. They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives. |
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| 339. Plutarch, On The Fortune Or Virtue of Alexander The Great, 339a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 247 |
340. New Testament, 1 Corinthians, 1.18-1.29, 13.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (cupid) •arrows, essential to the motif of eros •love (eros) Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 113; Osborne, Eros Unveiled: Plato and the God of Love (1996) 23| 1.18. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν. 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 1.29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ. 13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. | 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. |
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| 341. Quintilian, Institutes of Oratory, 24-25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 342. Ptolemy, Astrological Influences, 4.10.20 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lot of eros, daimon and lot of necessity •lot of necessity, daimon and lot of eros •vettius valens, on the lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 323 |
| 343. Suetonius, Tiberius, 13.1, 61.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros •love, eros, and sexuality •alcibiades, and eros •rome, portico of octavia, a famous eros in Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156, 259; Welch, Tarpeia: Workings of a Roman Myth (2015) 36 |
344. Suetonius, Titus, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 308 | 8.4. He chose commissioners by lot from among the ex-consuls for the relief of Campania; and the property of those who lost their lives by Vesuvius and had no heirs left alive he applied to the rebuilding of the buried cities. During the fire in Rome he made no remark except "I am ruined," and he set aside all the ornaments of his villas for the public buildings and temples, and put several men of the equestrian order in charge of the work, that everything might be done with the greater dispatch. For curing the plague and diminishing the force of the epidemic there was no aid, human or divine, which he did not employ, searching for every kind of sacrifice and all kinds of medicines. |
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| 345. Tacitus, Agricola, 6.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 |
346. Tacitus, Annals, 6.19, 6.41, 15.45, 16.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52; Welch, Tarpeia: Workings of a Roman Myth (2015) 36, 37| 6.19. Post quos Sex. Marius Hispaniarum ditissimus defertur incestasse filiam et saxo Tarpeio deicitur. ac ne dubium haberetur magnitudinem pecuniae malo vertisse, aerarias aurariasque eius, quamquam publicarentur, sibimet Tiberius seposuit. inritatusque suppliciis cunctos qui carcere attinebantur accusati societatis cum Seiano necari iubet. iacuit immensa strages, omnis sexus, omnis aetas, inlustres ignobiles, dispersi aut aggerati. neque propinquis aut amicis adsistere, inlacrimare, ne visere quidem diutius dabatur, sed circumiecti custodes et in maerorem cuiusque intenti corpora putrefacta adsectabantur, dum in Tiberim traherentur ubi fluitantia aut ripis adpulsa non cremare quisquam, non contingere. interciderat sortis humanae commercium vi metus, quantumque saevitia glisceret, miseratio arcebatur. 6.41. Per idem tempus Clitarum natio Cappadoci Archelao subiecta, quia nostrum in modum deferre census, pati tributa adigebatur, in iuga Tauri montis abscessit locorumque ingenio sese contra imbellis regis copias tutabatur, donec M. Trebellius legatus, a Vitellio praeside Syriae cum quattuor milibus legionariorum et delectis auxiliis missus, duos collis quos barbari insederant (minori Cadra, alteri Davara nomen est) operibus circumdedit et erumpere ausos ferro, ceteros siti ad deditionem coegit. At Tiridates volentibus Parthis Nicephorium et Anthemusiada ceterasque urbes, quae Macedonibus sitae Graeca vocabula usurpant, Halumque et Artemitam Parthica oppida recepit, certantibus gaudio qui Artabanum Scythas inter eductum ob saevitiam execrati come Tiridatis ingenium Romanas per artes sperabant. 16.23. At Baream Soranum iam sibi Ostorius Sabinus eques Romanus poposcerat reum ex proconsulatu Asiae, in quo offensiones principis auxit iustitia atque industria, et quia portui Ephesiorum aperiendo curam insumpserat vimque civitatis Pergamenae prohibentis Acratum, Caesaris libertum, statuas et picturas evehere inultam omiserat. sed crimini dabatur amicitia Plauti et ambitio conciliandae provinciae ad spes novas. tempus damnationi delectum, quo Tiridates accipiendo Armeniae regno adventabat, ut ad externa rumoribus intestinum scelus obscuraretur, an ut magnitudinem imperatoriam caede insignium virorum quasi regio facinore ostentaret. | 6.19. After these, Sextus Marius, the richest man of Spain, was arraigned for incest with his daughter and flung from the Tarpeian Rock; while, to leave no doubt that it was the greatness of his wealth which had redounded to his ruin, his copper-mines and gold-mines, though forfeit to the state, were reserved by Tiberius for himself. And as executions had whetted his appetite, he gave orders for all persons in custody on the charge of complicity with Sejanus to be killed. On the ground lay the huge hecatomb of victims: either sex, every age; the famous, the obscure; scattered or piled in mounds. Nor was it permitted to relatives or friends to stand near, to weep over them, or even to view them too long; but a cordon of sentries, with eyes for each beholder's sorrow, escorted the rotting carcasses, as they were dragged to the Tiber, there to float with the current or drift to the banks, with none to commit them to the flames or touch them. The ties of our common humanity had been dissolved by the force of terror; and before each advance of cruelty compassion receded. < 6.19. After these, Sextus Marius, the richest man of Spain, was arraigned for incest with his daughter and flung from the Tarpeian Rock; while, to leave no doubt that it was the greatness of his wealth which had redounded to his ruin, his copper-mines and gold-mines, though forfeit to the state, were reserved by Tiberius for himself. And as executions had whetted his appetite, he gave orders for all persons in custody on the charge of complicity with Sejanus to be killed. On the ground lay the huge hecatomb of victims: either sex, every age; the famous, the obscure; scattered or piled in mounds. Nor was it permitted to relatives or friends to stand near, to weep over them, or even to view them too long; but a cordon of sentries, with eyes for each beholder's sorrow, escorted the rotting carcasses, as they were dragged to the Tiber, there to float with the current or drift to the banks, with none to commit them to the flames or touch them. The ties of our common humanity had been dissolved by the force of terror; and before each advance of cruelty compassion receded. 6.41. About this date, the Cietae, a tribe subject to Archelaus of Cappadocia, pressed to conform with Roman usage by making a return of their property and submitting to a tribute, migrated to the heights of the Tauric range, and, favoured by the nature of the country, held their own against the unwarlike forces of the king; until the legate Marcus Trebellius, despatched by Vitellius from his province of Syria with four thousand legionaries and a picked force of auxiliaries, drew his lines round the two hills which the barbarians had occupied (the smaller is known as Cadra, the other as Davara) and reduced them to surrender â those who ventured to make a sally, by the sword, the others by thirst. Meanwhile, with the acquiescence of the Parthians, Tiridates took over Nicephorium, Anthemusias, and the other cities of Macedonian foundation, carrying Greek names, together with the Parthic towns of Halus and Artemita; enthusiasm running high, as Artabanus, with his Scythian training, had been execrated for his cruelty and it was hoped that Roman culture had mellowed the character of Tiridates. < 16.23. As to Barea Soranus, the Roman knight, Ostorius Sabinus, had already claimed him for his own, in a case arising from Soranus' proconsulate of Asia; during which he increased the emperor's malignity by his fairness and his energy, by the care he had spent upon clearing the harbour of Ephesus, and by his failure to punish the city of Pergamum for employing force to prevent the loot of its statues and paintings by the Caesarian freedman, Acratus. But the charges preferred were friendship with Plautus and popularity-hunting in his province with a view of the winning it for the cause of revolution. The time chosen for the condemnation was the moment when Tiridates was on the point of arriving to be invested with the crown of Armenia; the object being that, with public curiosity diverted to foreign affairs, domestic crime might be thrown into shadow, or, possibly, that the imperial greatness might be advertised by the royal feat of slaughtering illustrious men. < 16.23. As to Barea Soranus, the Roman knight, Ostorius Sabinus, had already claimed him for his own, in a case arising from Soranus' proconsulate of Asia; during which he increased the emperor's malignity by his fairness and his energy, by the care he had spent upon clearing the harbour of Ephesus, and by his failure to punish the city of Pergamum for employing force to prevent the loot of its statues and paintings by the Caesarian freedman, Acratus. But the charges preferred were friendship with Plautus and popularity-hunting in his province with a view of the winning it for the cause of revolution. The time chosen for the condemnation was the moment when Tiridates was on the point of arriving to be invested with the crown of Armenia; the object being that, with public curiosity diverted to foreign affairs, domestic crime might be thrown into shadow, or, possibly, that the imperial greatness might be advertised by the royal feat of slaughtering illustrious men. |
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| 347. Tacitus, Histories, 1.1, 1.36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros •praxiteles, eros Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 240; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 |
| 348. Appian, The Illyrian Wars, 28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alcibiades, and eros •praxiteles, eros •rome, portico of octavia, a famous eros in Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259 |
| 349. Arrian, Cynegeticus, 35.1-35.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 213 |
| 350. Arrian, Anabasis of Alexander, 2.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 213 |
| 351. Diogenes of Oenoanda, Fragments, 409 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 268 |
| 352. Cornutus, De Natura Deorum, 24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151 |
353. Tosefta, Taanit, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 106| 1.4. איזו [היא] רביעה שניה משהגיע זמנה של רביעה דברי ר\"מ וחכ\"א משתרד רביעה רבי יוסי אומר כל התלוי ברביעה משתגיע זמנה של רביעה וכל שאין תלוי ברביעה משתרד רביעה שניה רבן שמעון בן גמליאל אומר גשמים שירדו שבעה ימים זה אחר זה [ולא פסקו יש בהן כדי רביעה שניה כמה גשמים יורדין ויהא בהן כדי רביעה מלא כלי של שלשה טפחים דברי רבי מאיר רבי יהודה אומר ראשונה טפח שניה טפחיים ורביעה שלשה טפחים אמר רשב\"א אין לך כל טפח וטפח שיורד מלמעלה שאין הארץ פולטת כנגדו טפחיים וכן הוא אומר (תהילים מ״ב:ח׳) תהום אל תהום קורא וגו' למה נקרא רביעה שרובעת את הארץ]. | |
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| 354. Tosefta, Shevi It, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105 |
| 355. Valerius Flaccus Gaius, Argonautica, 3.161-3.162, 3.166, 4.88, 4.757-4.769, 4.866 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 178, 181, 183 |
| 356. Valerius Maximus, Memorable Deeds And Sayings, 8.15.12, 6.1.1, 6.1.2, 6.1.3, 4.5 ext., 5.3, 9.1.prae, 9.6.1, 9.1 prae (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 218 |
357. Dio Chrysostom, Orations, 4.17-4.19, 4.21, 4.28, 7.47, 7.67, 7.133-7.152, 59.5 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros •eros, god •eros (sexual desire), womens Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 662; Hubbard, A Companion to Greek and Roman Sexualities (2014) 536; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 281; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343; Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 63 | 7.67. We were almost already well enough supplied when that other man entered, accompanied by his son, a prepossessing lad who carried a hare. The latter on entering commenced to blush; and while his father was welcoming us, he himself kissed the maiden and gave her the hare. The child then ceased serving and sat down beside her mother while the boy served in her stead. < 7.134. in the midst of all that is holiest. Neither barbarian women, I say, nor Greeks â of whom the latter were in former times almost free but now live in bondage utter and complete â shall they put in such shameful constraint, doing a much more evil and unclean business than breeders of horses and of asses carry on, not mating beasts with beasts where both are willing and feel no shame, but mating human beings that do feel shame and revulsion, with lecherous and dissolute men in an ineffectual and fruitless physical union that breeds destruction rather than life. Yes, and they respect no man nor god â < 7.147. I suspect that at Sparta as well some boys of a similar paternity received this appellation, since quite a number are called Parthenians. Consequently, if the majority born in such immoral cities did not perish through utter lack, I imagine, of divine protection, then nothing would save the world from being overrun by demigods. < 7.150. Yes, the seduction of women â especially, one might almost say, of the freeborn and virgins â has been found easy and no task for a man who pursues that kind of game with money; and even against the highly respected wives and daughters of men really respected, the libertine who attacks with the device of Zeus and brings gold in his hands will never fail. < 7.151. But the further developments, I presume, are perfectly evident, since we see so many illustrations. The man whose appetite is insatiate in such things, when he finds there is no scarcity, no resistance, in this field, will have contempt for the easy conquest and scorn for a woman's love, as a thing too readily given â in fact, too utterly feminine â and will turn his assault against the male quarters, eager to befoul the youth who will very soon be magistrates and judges and generals, < 7.152. believing that in them he will find a kind of pleasure difficult and hard to procure. His state is like that of men who are addicted to drinking and wine-bibbing, who after long and steady drinking of unmixed wine, often lose their taste for it and create an artificial thirst by the stimulus of sweatings, salted foods, and condiments. |
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| 358. Anacreontea, Anacreontea, 347.12 (1st cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 340, 341 |
| 359. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 1.1.1-1.1.3, 1.1.5, 1.2.1-1.2.2, 1.3.4, 1.4.1, 1.4.5, 1.5.8, 1.9.9, 1.10, 1.11.5, 1.13.6, 2.3, 2.5, 2.11.8, 2.13.1-2.13.2, 3.2, 3.4, 3.7.1, 4.2, 4.2.4-4.2.6, 4.3.3-4.3.4, 4.5.4, 5.2.5, 5.4.6, 5.4.10, 5.9, 5.10.3, 5.13.3-5.13.4, 5.15, 5.15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 25 |
360. Suetonius, Nero, 24.1-24.2, 32.4, 38.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros •caligula, appropriates praxiteles’ eros •conquers britain, repatriates praxiteles’ eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52, 55 | 32.4. He never appointed anyone to an office without adding: "You know what my needs are," and "Let us see to it that no one possess anything." At last he stripped many temples of their gifts and melted down the images of gold and silver, including those of the Penates, which however Galba soon afterwards restored. |
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| 361. Arrian, Indike, 17 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 362. Suetonius, Iulius, 10.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 156 |
363. Suetonius, Augustus, 69.1, 79.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire) Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 49, 50 | 69.1. That he was given to adultery not even his friends deny, although it is true that they excuse it as committed not from passion but from policy, the more readily to get track of his adversaries' designs through the women of their households. Mark Antony charged him, besides his hasty marriage with Livia, with taking the wife of an ex-consul from her husband's dining-room before his very eyes into a bed-chamber, and bringing her back to the table with her hair in disorder and her ears glowing; that Scribonia was divorced because she expressed her resentment too freely at the excessive influence of a rival; that his friends acted as his panders, and stripped and inspected matrons and well-grown girls, as if Toranius the slave-dealer were putting them up for sale. |
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| 364. Statius, Thebais, 1.306-1.308, 2.265-2.305, 4.409-4.414 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros •love, eros, and sexuality •eros, Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 226; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181; Welch, Tarpeia: Workings of a Roman Myth (2015) 26 |
| 365. Statius, Siluae, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros Found in books: Keith and Myers, Vergil and Elegy (2023) 294 |
366. Statius, Achilleis, 1.337, 1.560-1.562, 1.956-1.960 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (god) •eros Found in books: Keith and Myers, Vergil and Elegy (2023) 294; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 135 | 1.560. But far away Deidamia – and she alone – had learnt in stolen secrecy the manhood of Aeacides, that lay hid beneath the show of a feigned sex; conscious of guilt concealed there is nought she does not fear, and thinks that her sisters know, but hold their peace. For when Achilles, rough as he was, stood amid the maiden company, and the departure of his mother rid him of his artless bashfulness, straightway although the whole band gathers round him, he chose her as his comrade and assails with new and winning wiles her unsuspecting innocence; her he follows, and persistently besets, toward her he ever and again directs his gaze. Now too zealously he clings to her side, nor does she avoid him, now he pelts her with light garlands, now with baskets that let their burden fall, now with the thyrsus that harms her not, or again he shows her the sweet strings of the lyre he knows so well, and the gentle measures and songs of Chiron’s teaching, and guides her hand and makes her fingers strike the sounding harp, now as she sings he makes a conquest of her lips, and binds her in his embrace, and praises her amid a thousand kisses. With pleasure does she learn of Pelion’s summit and of Aeacides, and hearing the name and exploits of the youth is spellbound in constant wonder, and sings of Achilles in his very presence. 1.956. As thus she speaks, Achilles, moved to compassion himself, comforts her, and gives her his sworn oath, and pledges it with tears, and promises her on his return tall handmaidens and spoils of Ilium and gifts of Phrygian treasure. The fickle breezes swept his words unfulfilled away. |
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367. Apollodorus, Bibliotheca, 2.4.7, 3.12.3, 3.14.2-3.14.6, 3.15.8, 4.1, 4.1.6, 4.3, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 204; Welch, Tarpeia: Workings of a Roman Myth (2015) 289, 290, 292| 3.12.3. Ἶλος δὲ εἰς Φρυγίαν ἀφικόμενος καὶ καταλαβὼν ὑπὸ τοῦ βασιλέως αὐτόθι τεθειμένον ἀγῶνα νικᾷ πάλην· καὶ λαβὼν ἆθλον πεντήκοντα κόρους 2 -- καὶ κόρας τὰς ἴσας, δόντος αὐτῷ τοῦ βασιλέως κατὰ χρησμὸν καὶ βοῦν ποικίλην, καὶ φράσαντος ἐν ᾧπερ ἂν αὐτὴ κλιθῇ τόπῳ πόλιν κτίζειν, εἵπετο τῇ βοΐ. ἡ δὲ ἀφικομένη ἐπὶ τὸν λεγόμενον τῆς Φρυγίας Ἄτης λόφον κλίνεται· ἔνθα πόλιν κτίσας Ἶλος ταύτην μὲν Ἴλιον ἐκάλεσε, τῷ δὲ Διὶ σημεῖον εὐξάμενος αὐτῷ τι φανῆναι, μεθʼ ἡμέραν τὸ διιπετὲς παλλάδιον πρὸ τῆς σκηνῆς κείμενον ἐθεάσατο. ἦν δὲ τῷ μεγέθει τρίπηχυ, τοῖς δὲ ποσὶ συμβεβηκός, καὶ τῇ μὲν δεξιᾷ δόρυ διηρμένον 1 -- ἔχον τῇ δὲ ἑτέρᾳ ἠλακάτην καὶ ἄτρακτον. ἱστορία δὲ 1 -- ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται· φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς· ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, 2 -- τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπʼ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, 3 -- καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί. ὕστερον δὲ Ἠλέκτρας κατὰ 4 -- τὴν φθορὰν τούτῳ προσφυγούσης, Δία ῥῖψαι 5 -- μετʼ Ἄτης καὶ 1 -- τὸ παλλάδιον εἰς τὴν Ἰλιάδα χώραν, Ἶλον δὲ τούτῳ 2 -- ναὸν κατασκευάσαντα τιμᾶν. καὶ περὶ μὲν τοῦ παλλαδίου ταῦτα λέγεται. Ἶλος δὲ γήμας Εὐρυδίκην τὴν Ἀδράστου Λαομέδοντα ἐγέννησεν, ὃς γαμεῖ Στρυμὼ τὴν Σκαμάνδρου, κατὰ δέ τινας Πλακίαν τὴν Ὀτρέως, 3 -- κατʼ ἐνίους δὲ Λευκίππην, 4 -- καὶ τεκνοῖ παῖδας μὲν Τιθωνὸν Λάμπον 5 -- Κλυτίον Ἱκετάονα Ποδάρκην, θυγατέρας δὲ Ἡσιόνην καὶ Κίλλαν καὶ Ἀστυόχην, ἐκ δὲ νύμφης Καλύβης Βουκολίωνα. 3.14.2. Κέκροψ δὲ γήμας τὴν Ἀκταίου κόρην Ἄγραυλον παῖδα μὲν ἔσχεν Ἐρυσίχθονα, ὃς ἄτεκνος μετήλλαξε, θυγατέρας δὲ Ἄγραυλον Ἕρσην Πάνδροσον. Ἀγραύλου μὲν οὖν καὶ Ἄρεος Ἀλκίππη γίνεται. ταύτην βιαζόμενος Ἁλιρρόθιος, ὁ Ποσειδῶνος καὶ νύμφης Εὐρύτης, ὑπὸ Ἄρεος φωραθεὶς κτείνεται. Ποσειδῶνος δὲ εἰσάγοντος ἐν Ἀρείῳ πάγῳ κρίνεται δικαζόντων τῶν δώδεκα θεῶν Ἄρης 4 -- καὶ ἀπολύεται. 3.14.3. Ἕρσης δὲ καὶ Ἑρμοῦ Κέφαλος, οὗ ἐρασθεῖσα Ἠὼς ἥρπασε καὶ μιγεῖσα ἐν Συρίᾳ παῖδα ἐγέννησε Τιθωνόν, οὗ παῖς ἐγένετο Φαέθων, τούτου δὲ Ἀστύνοος, τοῦ δὲ Σάνδοκος, 1 -- ὃς ἐκ Συρίας ἐλθὼν εἰς Κιλικίαν, πόλιν ἔκτισε Κελένδεριν, καὶ γήμας Φαρνάκην 2 -- τὴν Μεγασσάρου τοῦ Ὑριέων βασιλέως 3 -- ἐγέννησε Κινύραν. 4 -- οὗτος ἐν Κύπρῳ, παραγενόμενος σὺν λαῷ, ἔκτισε Πάφον, γήμας δὲ ἐκεῖ Μεθάρμην, κόρην Πυγμαλίωνος Κυπρίων βασιλέως, Ὀξύπορον ἐγέννησε καὶ Ἄδωνιν, πρὸς δὲ τούτοις θυγατέρας Ὀρσεδίκην καὶ Λαογόρην καὶ Βραισίαν. αὗται δὲ διὰ μῆνιν Ἀφροδίτης ἀλλοτρίοις ἀνδράσι συνευναζόμεναι τὸν βίον ἐν Αἰγύπτῳ μετήλλαξαν. 3.14.4. Ἄδωνις δὲ ἔτι παῖς ὢν Ἀρτέμιδος χόλῳ πληγεὶς ἐν θήρᾳ 1 -- ὑπὸ συὸς ἀπέθανεν. Ἡσίοδος δὲ αὐτὸν Φοίνικος καὶ Ἀλφεσιβοίας λέγει, Πανύασις 2 -- δέ φησι Θείαντος βασιλέως Ἀσσυρίων, ὃς ἔσχε θυγατέρα Σμύρναν. αὕτη κατὰ μῆνιν Ἀφροδίτης (οὐ γὰρ αὐτὴν ἐτίμα) ἴσχει τοῦ πατρὸς ἔρωτα, καὶ συνεργὸν λαβοῦσα τὴν τροφὸν ἀγνοοῦντι τῷ πατρὶ νύκτας δώδεκα συνευνάσθη. ὁ δὲ ὡς ᾔσθετο, σπασάμενος τὸ 1 -- ξίφος ἐδίωκεν αὐτήν· ἡ δὲ περικαταλαμβανομένη θεοῖς ηὔξατο ἀφανὴς γενέσθαι. θεοὶ δὲ κατοικτείραντες αὐτὴν εἰς δένδρον μετήλλαξαν, ὃ καλοῦσι σμύρναν. 2 -- δεκαμηνιαίῳ δὲ ὕστερον χρόνῳ τοῦ δένδρου ῥαγέντος γεννηθῆναι τὸν λεγόμενον Ἄδωνιν, ὃν Ἀφροδίτη διὰ κάλλος ἔτι νήπιον κρύφα θεῶν εἰς λάρνακα κρύψασα Περσεφόνῃ παρίστατο. ἐκείνη δὲ ὡς ἐθεάσατο, οὐκ ἀπεδίδου. κρίσεως δὲ ἐπὶ Διὸς γενομένης εἰς τρεῖς μοίρας διῃρέθη ὁ ἐνιαυτός, καὶ μίαν μὲν παρʼ ἑαυτῷ μένειν τὸν Ἄδωνιν, μίαν δὲ παρὰ Περσεφόνῃ προσέταξε, τὴν δὲ ἑτέραν παρʼ Ἀφροδίτῃ· ὁ δὲ Ἄδωνις ταύτῃ προσένειμε καὶ τὴν ἰδίαν μοῖραν. ὕστερον δὲ θηρεύων Ἄδωνις ὑπὸ συὸς πληγεὶς ἀπέθανε. 3.14.6. Κραναὸν δὲ ἐκβαλὼν Ἀμφικτύων ἐβασίλευσε· τοῦτον ἔνιοι μὲν Δευκαλίωνος, ἔνιοι δὲ αὐτόχθονα 3 -- λέγουσι. βασιλεύσαντα δὲ αὐτὸν ἔτη 4 -- δώδεκα Ἐριχθόνιος ἐκβάλλει. τοῦτον οἱ μὲν Ἡφαίστου καὶ τῆς Κραναοῦ θυγατρὸς Ἀτθίδος εἶναι λέγουσιν, οἱ δὲ Ἡφαίστου καὶ Ἀθηνᾶς, οὕτως· Ἀθηνᾶ παρεγένετο πρὸς Ἥφαιστον, ὅπλα κατασκευάσαι θέλουσα. ὁ δὲ ἐγκαταλελειμμένος 5 -- ὑπὸ Ἀφροδίτης εἰς ἐπιθυμίαν ὤλισθε τῆς Ἀθηνᾶς, καὶ διώκειν αὐτὴν ἤρξατο· ἡ δὲ ἔφευγεν. ὡς δὲ ἐγγὺς αὐτῆς ἐγένετο πολλῇ ἀνάγκῃ (ἦν γὰρ χωλός), ἐπειρᾶτο συνελθεῖν. ἡ δὲ ὡς σώφρων καὶ παρθένος οὖσα οὐκ ἠνέσχετο· ὁ δὲ ἀπεσπέρμηνεν εἰς τὸ σκέλος τῆς θεᾶς. ἐκείνη δὲ μυσαχθεῖσα ἐρίῳ ἀπομάξασα τὸν γόνον εἰς γῆν ἔρριψε. φευγούσης δὲ αὐτῆς καὶ τῆς γονῆς εἰς γῆν πεσούσης Ἐριχθόνιος γίνεται. τοῦτον Ἀθηνᾶ κρύφα τῶν ἄλλων θεῶν ἔτρεφεν, ἀθάνατον θέλουσα ποιῆσαι· καὶ καταθεῖσα αὐτὸν εἰς κίστην Πανδρόσῳ τῇ Κέκροπος παρακατέθετο, ἀπειποῦσα τὴν κίστην ἀνοίγειν. αἱ δὲ ἀδελφαὶ τῆς Πανδρόσου ἀνοίγουσιν ὑπὸ περιεργίας, καὶ θεῶνται τῷ βρέφει παρεσπειραμένον δράκοντα· καὶ ὡς μὲν ἔνιοι λέγουσιν, ὑπʼ αὐτοῦ διεφθάρησαν τοῦ δράκοντος, ὡς δὲ ἔνιοι, διʼ ὀργὴν Ἀθηνᾶς ἐμμανεῖς γενόμεναι κατὰ τῆς ἀκροπόλεως αὑτὰς ἔρριψαν. ἐν δὲ τῷ τεμένει τραφεὶς Ἐριχθόνιος ὑπʼ αὐτῆς Ἀθηνᾶς, ἐκβαλὼν Ἀμφικτύονα ἐβασίλευσεν Ἀθηνῶν, καὶ τὸ ἐν ἀκροπόλει ξόανον τῆς Ἀθηνᾶς ἱδρύσατο, καὶ τῶν Παναθηναίων τὴν ἑορτὴν συνεστήσατο, καὶ Πραξιθέαν 1 -- νηίδα νύμφην ἔγημεν, ἐξ ἧς αὐτῷ παῖς Πανδίων ἐγεννήθη. | 3.12.3. But Ilus went to Phrygia, and finding games held there by the king, he was victorious in wrestling. As a prize he received fifty youths and as many maidens, and the king, in obedience to an oracle, gave him also a dappled cow and bade him found a city wherever the animal should lie down; so he followed the cow. And when she was come to what was called the hill of the Phrygian Ate, she lay down; there Ilus built a city and called it Ilium . And having prayed to Zeus that a sign might be shown to him, he beheld by day the Palladium, fallen from heaven, lying before his tent. It was three cubits in height, its feet joined together; in its right hand it held a spear aloft, and in the other hand a distaff and spindle. The story told about the Palladium is as follows: They say that when Athena was born she was brought up by Triton, who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a wooden image in her likeness, and wrapped the aegis, which she had feared, about the breast of it, and set it up beside Zeus and honored it. But afterwards Electra, at the time of her violation, took refuge at the image, and Zeus threw the Palladium along with Ate into the Ilian country; and Ilus built a temple for it, and honored it. Such is the legend of the Palladium. And Ilus married Eurydice, daughter of Adrastus, and begat Laomedon, who married Strymo, daughter of Scamander; but according to some his wife was Placia, daughter of Otreus, and according to others she was Leucippe; and he begat five sons, Tithonus, Lampus, Clytius, Hicetaon, Podarces, and three daughters, Hesione, Cilla, and Astyoche; and by a nymph Calybe he had a son Bucolion. 3.12.3. But Ilus went to Phrygia, and finding games held there by the king, he was victorious in wrestling. As a prize he received fifty youths and as many maidens, and the king, in obedience to an oracle, gave him also a dappled cow and bade him found a city wherever the animal should lie down; so he followed the cow. And when she was come to what was called the hill of the Phrygian Ate, she lay down; there Ilus built a city and called it Ilium. And having prayed to Zeus that a sign might be shown to him, he beheld by day the Palladium, fallen from heaven, lying before his tent. It was three cubits in height, its feet joined together; in its right hand it held a spear aloft, and in the other hand a distaff and spindle. The story told about the Palladium is as follows: They say that when Athena was born she was brought up by Triton, who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a xoanon in her likeness, and wrapped the aegis, which she had feared, about the breast of it, and set it up beside Zeus and honored it. But afterwards Electra, at the time of her violation, took refuge at the image, and Zeus threw the Palladium along with Ate into the Ilian country; and Ilus built a temple for it, and honored it. Such is the legend of the Palladium. And Ilus married Eurydice, daughter of Adrastus, and begat Laomedon, who married Strymo, daughter of Scamander; but according to some his wife was Placia, daughter of Otreus, and according to others she was Leucippe; and he begat five sons, Tithonus, Lampus, Clytius, Hicetaon, Podarces, and three daughters, Hesione, Cilla, and Astyoche; and by a nymph Calybe he had a son Bucolion. 3.14.2. Cecrops married Agraulus, daughter of Actaeus, and had a son Erysichthon, who departed this life childless; and Cecrops had daughters, Agraulus, Herse, and Pandrosus. Agraulus had a daughter Alcippe by Ares. In attempting to violate Alcippe, Halirrhothius, son of Poseidon and a nymph Euryte, was detected and killed by Ares. Impeached by Poseidon, Ares was tried in the Areopagus before the twelve gods, and was acquitted. 3.14.3. Herse had by Hermes a son Cephalus, whom Dawn loved and carried off, and consorting with him in Syria bore a son Tithonus, who had a son Phaethon, who had a son Astynous, who had a son Sandocus, who passed from Syria to Cilicia and founded a city Celenderis, and having married Pharnace, daughter of Megassares, king of Hyria, begat Cinyras. This Cinyras in Cyprus, whither he had come with some people, founded Paphos ; and having there married Metharme, daughter of Pygmalion, king of Cyprus, he begat Oxyporus and Adonis, and besides them daughters, Orsedice, Laogore, and Braesia. These by reason of the wrath of Aphrodite cohabited with foreigners, and ended their life in Egypt . 3.14.3. Herse had by Hermes a son Cephalus, whom Dawn loved and carried off, and consorting with him in Syria bore a son Tithonus, who had a son Phaethon, who had a son Astynous, who had a son Sandocus, who passed from Syria to Cilicia and founded a city Celenderis, and having married Pharnace, daughter of Megassares, king of Hyria, begat Cinyras. This Cinyras in Cyprus, whither he had come with some people, founded Paphos; and having there married Metharme, daughter of Pygmalion, king of Cyprus, he begat Oxyporus and Adonis, and besides them daughters, Orsedice, Laogore, and Braesia. These by reason of the wrath of Aphrodite cohabited with foreigners, and ended their life in Egypt. 3.14.4. And Adonis, while still a boy, was wounded and killed in hunting by a boar through the anger of Artemis. Hesiod, however, affirms that he was a son of Phoenix and Alphesiboea; and Panyasis says that he was a son of Thias, king of Assyria, who had a daughter Smyrna. In consequence of the wrath of Aphrodite, for she did not honor the goddess, this Smyrna conceived a passion for her father, and with the complicity of her nurse she shared her father's bed without his knowledge for twelve nights. But when he was aware of it, he drew his sword and pursued her, and being overtaken she prayed to the gods that she might be invisible; so the gods in compassion turned her into the tree which they call smyrna ( myrrh). Ten months afterwards the tree burst and Adonis, as he is called, was born, whom for the sake of his beauty, while he was still an infant, Aphrodite hid in a chest unknown to the gods and entrusted to Persephone. But when Persephone beheld him, she would not give him back. The case being tried before Zeus, the year was divided into three parts, and the god ordained that Adonis should stay by himself for one part of the year, with Persephone for one part, and with Aphrodite for the remainder. However Adonis made over to Aphrodite his own share in addition; but afterwards in hunting he was gored and killed by a boar. 3.14.4. And Adonis, while still a boy, was wounded and killed in hunting by a boar through the anger of Artemis. Hesiod, however, affirms that he was a son of Phoenix and Alphesiboea; and Panyasis says that he was a son of Thias, king of Assyria, who had a daughter Smyrna. In consequence of the wrath of Aphrodite, for she did not honor the goddess, this Smyrna conceived a passion for her father, and with the complicity of her nurse she shared her father's bed without his knowledge for twelve nights. But when he was aware of it, he drew his sword and pursued her, and being overtaken she prayed to the gods that she might be invisible; so the gods in compassion turned her into the tree which they call smyrna (myrrh). Ten months afterwards the tree burst and Adonis, as he is called, was born, whom for the sake of his beauty, while he was still an infant, Aphrodite hid in a chest unknown to the gods and entrusted to Persephone. But when Persephone beheld him, she would not give him back. The case being tried before Zeus, the year was divided into three parts, and the god ordained that Adonis should stay by himself for one part of the year, with Persephone for one part, and with Aphrodite for the remainder. However Adonis made over to Aphrodite his own share in addition; but afterwards in hunting he was gored and killed by a boar. 3.14.6. Cranaus was expelled by Amphictyon, who reigned in his stead; some say that Amphictyon was a son of Deucalion, others that he was a son of the soil; and when he had reigned twelve years he was expelled by Erichthonius. Some say that this Erichthonius was a son of Hephaestus and Atthis, daughter of Cranaus, and some that he was a son of Hephaestus and Athena, as follows: Athena came to Hephaestus, desirous of fashioning arms. But he, being forsaken by Aphrodite, fell in love with Athena, and began to pursue her; but she fled. When he got near her with much ado ( for he was lame), he attempted to embrace her; but she, being a chaste virgin, would not submit to him, and he dropped his seed on the leg of the goddess. In disgust, she wiped off the seed with wool and threw it on the ground; and as she fled and the seed fell on the ground, Erichthonius was produced. Him Athena brought up unknown to the other gods, wishing to make him immortal; and having put him in a chest, she committed it to Pandrosus, daughter of Cecrops, forbidding her to open the chest. But the sisters of Pandrosus opened it out of curiosity, and beheld a serpent coiled about the babe; and, as some say, they were destroyed by the serpent, but according to others they were driven mad by reason of the anger of Athena and threw themselves down from the acropolis. Having been brought up by Athena herself in the precinct, Erichthonius expelled Amphictyon and became king of Athens ; and he set up the wooden image of Athena in the acropolis, and instituted the festival of the Panathenaea, and married Praxithea, a Naiad nymph, by whom he had a son Pandion. 3.14.6. Cranaus was expelled by Amphictyon, who reigned in his stead; some say that Amphictyon was a son of Deucalion, others that he was a son of the soil; and when he had reigned twelve years he was expelled by Erichthonius. Some say that this Erichthonius was a son of Hephaestus and Atthis, daughter of Cranaus, and some that he was a son of Hephaestus and Athena, as follows: Athena came to Hephaestus, desirous of fashioning arms. But he, being forsaken by Aphrodite, fell in love with Athena, and began to pursue her; but she fled. When he got near her with much ado (for he was lame), he attempted to embrace her; but she, being a chaste virgin, would not submit to him, and he dropped his seed on the leg of the goddess. In disgust, she wiped off the seed with wool and threw it on the ground; and as she fled and the seed fell on the ground, Erichthonius was produced. Him Athena brought up unknown to the other gods, wishing to make him immortal; and having put him in a chest, she committed it to Pandrosus, daughter of Cecrops, forbidding her to open the chest. But the sisters of Pandrosus opened it out of curiosity, and beheld a serpent coiled about the babe; and, as some say, they were destroyed by the serpent, but according to others they were driven mad by reason of the anger of Athena and threw themselves down from the Acropolis. Having been brought up by Athena herself in the precinct, Erichthonius expelled Amphictyon and became king of Athens; and he set up the xoanon of Athena in the Acropolis, and instituted the festival of the Panathenaea, and married Praxithea, a Naiad nymph, by whom he had a son Pandion. |
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368. Seneca The Younger, Letters, 18.4, 114.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros •love / eros Found in books: Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 71 | 18.4. It shows much more courage to remain dry and sober when the mob is drunk and vomiting; but it shows greater self-control to refuse to withdraw oneself and to do what the crowd does, but in a different way, – thus neither making oneself conspicuous nor becoming one of the crowd. For one may keep holiday without extravagance. 114.3. A man's ability[2] cannot possibly be of one sort and his soul of another. If his soul be wholesome, well-ordered, serious, and restrained, his ability also is sound and sober. Conversely, when the one degenerates, the other is also contaminated. Do you not see that if a man's soul has become sluggish, his limbs drag and his feet move indolently? If it is womanish, that one can detect the effeminacy by his very gait? That a keen and confident soul quickens the step? That madness in the soul, or anger (which resembles madness), hastens our bodily movements from walking to rushing? And how much more do you think that this affects one's ability, which is entirely interwoven with the soul, – being moulded thereby, obeying its commands, and deriving therefrom its laws! 114.3. If we had the privilege of looking into a good man's soul, oh what a fair, holy, magnificent, gracious, and shining face should we behold – radiant on the one side with justice and temperance, on another with bravery and wisdom! And, besides these, thriftiness, moderation, endurance, refinement, affability, and – though hard to believe – love of one's fellow-men, that Good which is so rare in man, all these would be shedding their own glory over that soul. There, too, forethought combined with elegance and, resulting from these, a most excellent greatness of soul (the noblest of all these virtues) – indeed what charm, O ye heavens, what authority and dignity would they contribute! What a wonderful combination of sweetness and power! No one could call such a face lovable without also calling it worshipful. |
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| 369. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 472 |
| 370. Seneca The Younger, De Constantia Sapientis, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 473 |
371. Suetonius, Caligula, 22.2, 57.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •praxiteles, eros •statues, of eros Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52 | 22.2. But on being reminded that he had risen above the elevation both of princes and kings, he began from that time on to lay claim to divine majesty; for after giving orders that such statues of the gods as were especially famous for their sanctity or their artistic merit, including that of Jupiter of Olympia, should be brought from Greece, in order to remove their heads and put his own in their place, he built out a part of the Palace as far as the Forum, and making the temple of Castor and Pollux its vestibule, he often took his place between the divine brethren, and exhibited himself there to be worshipped by those who presented themselves; and some hailed him as Jupiter Latiaris. 57.1. His approaching murder was foretold by many prodigies. The statue of Jupiter at Olympia, which he had ordered to be taken to pieces and moved to Rome, suddenly uttered such a peal of laughter that the scaffoldings collapsed and the workmen took to their heels; and at once a man called Cassius turned up, who declared that he had been bidden in a dream to sacrifice a bull to Jupiter. |
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| 372. Artemidorus, Oneirocritica, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 72 |
| 373. Arrian, Periplus, 11.2.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •eros Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 213 |
374. Oppian, Halieutica, 1.497-1.508, 4.1-4.146, 4.172-4.241 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 74, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 307, 315| 4.4. ἀλλὰ σύ μοι, κάρτιστε πολισσούχων βασιλήων, < 4.68. οἱ δʼ ὄρφνῃ μογέουσι καὶ ἀτρίπτοισι κελεύθοις < | |
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| 375. Anon., Lamentations Rabbah, 1, petihta 2, p.38 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197 |
376. Anon., Leviticus Rabba, 22.10, 23.2, 23.8, 31.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros •waters, eros of •leviathan, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 96, 194, 359| 23.8. וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין. 31.4. דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל, בַּר קַפָּרָא פָּתַח (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם, נֵרְךָ בְּיָדִי וְנֵרִי בְיָדֶךָ, נֵרְךָ בְּיָדִי, שֶׁנֶּאֱמַר (משלי כ, כז): נֵר ה' נִשְׁמַת אָדָם, נֵרִי בְיָדֶךָ (ויקרא כד, ב): לְהַעֲלֹת נֵר תָּמִיד, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הֵאַרְתָּ נֵרִי הֲרֵינִי מֵאִיר נֵרְךָ, הֱוֵי: צַו אֶת בְּנֵי יִשְׂרָאֵל. דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שיר השירים ז, ו): רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הָרָשִׁים שֶׁבָּכֶם חֲבִיבִין עָלַי כְּאֵלִיָּהוּ שֶׁעָלָה לַכַּרְמֶל, הֲדָא הוּא דִכְתִיב (מלכים א יח, מב): וְאֵלִיָּהוּ עָלָה אֶל רֹאשׁ הַכַּרְמֶל וַיִּגְהַר אַרְצָה וַיָּשֶׂם פָּנָיו בֵּין בִּרְכָּו, וְלָמָּה שָׂם פָּנָיו בֵּין בִּרְכָּיו, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אִם אֵין לָנוּ זְכוּת הַבֵּט לִבְרִית מִילָה. (שיר השירים ז, ו): וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַדַּלִּים שֶׁבָּכֶם חֲבִיבִין עָלַי כְּדָוִד, שֶׁנֶּאֱמַר (זכריה יב, ח): וְהָיָה הַנִּכְשָׁל בָּהֶם בַּיּוֹם הַהוּא כְּדָוִיד, וְיֵשׁ אוֹמְרִים כְּדָנִיֵּאל, דִּכְתִיב בֵּיהּ (דניאל ה, כט): וְהַלְבִּשׁוּ לְדָנִיֵּאל אַרְגְּוָנָא. (שיר השירים ז, ו): מֶלֶךְ אָסוּר בָּרְהָטִים, שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ בִּשְׁבוּעָה שֶׁהוּא מַשְׁרֶה שְׁכִינָתוֹ בְּתוֹךְ רָהִיטִין שֶׁל יַעֲקֹב אָבִינוּ, בִּזְכוּת מִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בִּזְכוּתוֹ שֶׁל אַבְרָהָם אָבִינוּ, דִּכְתִיב (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. רַבִּי לֵוִי אָמַר בִּזְכוּתוֹ שֶׁל יַעֲקֹב, דִּכְתִיב בֵּיהּ (בראשית ל, לח): וַיַּצֵּג אֶת הַמַּקְלוֹת אֲשֶׁר פִּצֵּל בָּרְהָטִים. אָמַר רַבִּי בֶּרֶכְיָה מֶלֶךְ אָסוּר בָּרְהָטִים, זֶה משֶׁה, דִּכְתִיב בֵּיהּ (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ, אָסוּר בָּרְהָטִים, שֶׁגָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו שֶׁלֹּא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, בִּשְׁבִיל מִי, בִּשְׁבִיל רְהָטִים שֶׁל מֵי מְרִיבָה, הֲדָא הוּא דִכְתִיב (במדבר כ, יג): הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל. רַבִּי יְהוּדָה מְשָׁלוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁגָּזַר וְאָמַר כָּל מִי שֶׁיִּלְקֹט וְיֹאכַל מִפֵּרוֹת שְׁבִיעִית יְהוּ מַחֲזִירִין אוֹתוֹ בַּקַּמְפּוֹן, הָלְכָה אִשָּׁה אַחַת בַּת טוֹבִים וְלִקְטָה וְאָכְלָה מִפֵּרוֹת שְׁבִיעִית, הִתְחִילוּ מַחֲזִירִין אוֹתָהּ בַּקַּמְפּוֹן וְהָיְתָה צוֹוַחַת וְאוֹמֶרֶת בְּבַקָּשָׁה מִמְּךָ אֲדוֹנִי הַמֶּלֶךְ תְּלֵה אֶת הַפַּגִּין הַלָּלוּ בְּצַוָּארִי כְּדֵי שֶׁלֹּא יְהוּ הַבְּרִיּוֹת אוֹמְרוֹת דּוֹמֶה לָנוּ שֶׁנִּמְצָא בָהּ דָּבָר שֶׁל עֶרְוָה אוֹ דָּבָר שֶׁל כְּשָׁפִים, אֶלָּא מִתּוֹךְ שֶׁרוֹאִים אֶת הַפַּגִּין בְּצַוָּארִי הֵן יוֹדְעִין שֶׁבִּשְׁבִילָן אֲנִי מְחַזֶּרֶת. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם כְּתֹב בְּתוֹרָתְךָ מִפְּנֵי מָה אֵינִי נִכְנַס לָאָרֶץ, שֶׁלֹּא יְהוּ יִשְׂרָאֵל אוֹמְרִים דּוֹמֶה לָנוּ שֶׁזִּיֵּף משֶׁה אֶת הַתּוֹרָה, אוֹ אָמַר דָּבָר שֶׁלֹּא נִצְטַוָּה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי כּוֹתֵב שֶׁלֹּא הָיְתָה אֶלָּא עַל הַמָּיִם, הֲדָא הוּא דִכְתִיב (במדבר כז, יד): כַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר צִן. רַבִּי שִׁמְעוֹן מְשָׁלוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ עִמּוֹ עַל קָרוֹכִין, כֵּיוָן שֶׁהִגִּיעוּ לְמָקוֹם צַר נֶהְפְּכָה קָרוֹכִין עַל בְּנוֹ, נִסְמֵית עֵינוֹ נִקְטְעָה יָדוֹ נִשְׁבְּרָה רַגְלוֹ, כֵּיוָן שֶׁהָיָה הַמֶּלֶךְ מַגִּיעַ לְאוֹתוֹ מָקוֹם, הָיָה מַזְכִּיר וְאוֹמֵר אוֹי לִי כָּאן נִזּוֹק בְּרִי, כָּאן נִסְמֵית עֵינוֹ, כָּאן נִקְטְעָה יָדוֹ, כָּאן נִשְׁבְּרָה רַגְלוֹ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר בְּתוֹרָתוֹ שָׁלשׁ פְּעָמִים מֵי מְרִיבָה, כְּלוֹמַר כָּאן הָרַגְתִּי אֶת משֶׁה, כָּאן הָרַגְתִּי אֶת אַהֲרֹן, כָּאן הָרַגְתִּי אֶת מִרְיָם, הֲדָא הוּא דִכְתִיב (תהלים קמא, ו): נִשְׁמְטוּ בִידֵי סֶלַע שֹׁפְטֵיהֶם וְשָׁמְעוּ אֲמָרַי כִּי נָעֵמוּ. רַב נַחְמָן אָמַר מֶלֶךְ זֶה משֶׁה, דִּכְתִיב: וַיְהִי בִישֻׁרוּן מֶלֶךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֲנִי מִנִּיתִיךָ מֶלֶךְ עַל יִשְׂרָאֵל, דַּרְכּוֹ שֶׁל מֶלֶךְ לִהְיוֹת גּוֹזֵר וַאֲחֵרִים מְקַיְּמִין, כָּךְ תְּהֵא גוֹזֵר וְיִשְׂרָאֵל מְקַיְּמִין, הֲדָא הוּא דִכְתִיב: צַו אֶת בְּנֵי יִשְׂרָאֵל. | |
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377. Cassius Dio, Roman History, 48.42, 53.32.4, 55.15.3, 55.22.2, 60.6.8, 62.6.4, 63.11-63.12, 63.25, 69.3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •praxiteles, eros •love, eros, and sexuality •caligula, appropriates praxiteles’ eros •conquers britain, repatriates praxiteles’ eros •eros (sexual desire), of barbarians •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 273; Hubbard, A Companion to Greek and Roman Sexualities (2014) 405; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 52, 55, 156; Welch, Tarpeia: Workings of a Roman Myth (2015) 36 | 53.32.4. For this act he received praise, as also because he chose in his stead Lucius Sestius, who had always been an enthusiastic follower of Brutus, had fought with him in all his wars, and even at this time kept alive his memory, had images of him, and delivered eulogies upon him. Augustus, it would appear, so far from disliking the man's devotion and loyalty, actually honoured these qualities in him. 55.15.3. "Yet," said Livia, "since some men are so constituted as to want to do wrong in any event, let us guard against them. We have many soldiers who protect us, some arrayed against foreign foes and others about your person, and also a large retinue, so that by their help we may live in security both at home and abroad." 55.15.3. "Yet," said Livia, "since some men are so constituted as to want to do wrong in any event, let us guard against them. We have many soldiers who protect us, some arrayed against foreign foes and others about your person, and also a large retinue, so that by their help we may live in security both at home and abroad." 55.22.2. As a result of this course he so conciliated both him and the other persons so treated that neither they nor any one of the rest thereafter either actually plotted against him or was suspected of doing so. It was rather Livia herself, who was chiefly responsible for saving the life of Cornelius, that was to be charged with plotting the death of Augustus. 69.3.1. The bones of Trajan were deposited in his Column, and the Parthian Games, as they were called, continued for a number of years; but at a later date even this observance, like many others, was abolished. |
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378. Alciphron, Letters, 1.6, 1.11-1.12, 1.21-1.22, 2.6-2.7, 2.6.1-2.6.2, 2.9, 2.24-2.25, 3.8, 3.11, 3.36, 4.8-4.9, 4.12.3, 4.13.13-4.13.19, 4.14.1-4.14.5, 4.16.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •eros (sexual desire), in letters •eros (sexual desire), womens Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465, 466, 467, 468, 469, 470, 471; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 38 | 1.11. Glaucippe to Charope: O mother, I am quite beside myself! It is impossible for me to wed the young Methymnaean, the pilot's son, to whom my father lately betrothed me, since I have seen the young man from the city, who carried the holy palm branch, when you gave me permission to go to Athens for the festival of the Oschophoria. Ah, mother, how beautiful he is! how charming! His locks are curlier than moss; he laughs more pleasantly than the sea in a calm; his eyes are azure, like the ocean, when the first beams of the rising sun glitter upon it. And his whole countece? You would say that the Graces, having abandoned Orchomenus, after bathing in the fountain of Gargaphia, had come to folic around his cheeks. On his lips bloom roses, which he seems to have plucked from Cytherea's bosom to adorn them. He must either be mine, or, following the example of the Lesbian Sappho, I will throw myself, not from the Leucadian rocks, but from the crags of Piraeus, into the waves. 1.12. Charope to Glaucippe: Silly child, you are surely mad, without a spark of reason. You really need a dose of hellebore, not the ordinary kind, but that which comes from Anticyra, in Phocis, since you have lost all maiden modesty. Keep quiet, calm yourself, banish such extravagance from your thoughts and return to your right mind. If your father should hear anything of it, he would certainly throw you, without more ado, into the sea, as a dainty morsel for the monsters of the deep. 2.9. Pratinas to Epigonus: When the noonday heat was at its height, I selected a pine-tree, which was swept by the wind and exposed to the breeze, and threw myself beneath its shade to escape from the sweltering heat. While I was cooling myself very comfortably, the idea came into my head to try a little music. I took up my pipe; I gently moved my tongue up and down its reeds, and played a sweet pastoral melody. Meanwhile, all my goats collected round me from all directions, enchanted, I know not why, by the sweet strains. They forgot to browse upon the arbutus and asphodel, and gave no thought to anything but the music. At that time I was like the son of Calliope in the midst of the Edonians. My only object in communicating to you this pleasant story is to let a friend know that I have a flock of goats which is exceedingly fond of music and knows how to appreciate it. 2.24. Gemellus to Salmonis: Unhappy Salmonis! what means this haughty behaviour towards your master? You seem to forget that I rescued you from the lame butcher's shop, without letting my mother know anything about it. Did I not after that instal you in my house as my lawful wife, who will inherit all my property? And yet, you worthless hussy, you put on these airs, laugh in my face, and always treat me with contempt. Wretch, leave off this insolent behaviour, or I will show you that your lover is your master. I will send you to roast barley in the country, and then you will understand, to your cost, to what unhappiness you have brought yourself. 2.25. Salmonis to Gemellus: I am ready to suffer anything, master, rather than sleep with you. Last night I did not run away, or hide myself in the bushes, as you imagined; I was lying under the kneading-trough, with which I covered myself. And now, since I have made up my mind to hang myself, I am not afraid to speak frankly to you, Gemellus, for my resolution to die removes all my fear. Hear then what I have to say. I hate you; I loath your unwieldy person; your manners, like those of a wild beast, frighten me; the smell from your mouth is like poison. Wretch that you are, may you perish wretchedly! Meanwhile, go and look for some blear-eyed old woman, who has only one tooth left, and is anointed with rancid oil. 3.8. Gnathon to Leichopinax: We are thought no more of than Megareans or Aegians; at the present time Gryllion alone is in good repute, and holds sway over the city: every house is open to him, as if he were Crates the Cynic from Thebes. It seems to me that he has got hold of some Thessalian or Acarian sorceress, with whose assistance he bewitches the unhappy youths of our city. What a fund of talk he possesses! how delightful is his conversation! But perhaps the Graces have looked upon him with favourable eyes, so that, while others have the inside of the loaf, we must be content if anyone throws us the leavings, like dogs, after he has wiped his hands upon it.a But perhaps he is no magician, but only very fortunate; for it is fortune that prevails beyond everything in human affairs. Prudence counts for nothing, fortune is everything; the man who is fortunate is pleasant, and has the reputation of being so. 3.11. Horologius to Lachanothaumasus: O Hermes, god of gain, and Hercules, averter of evil! I am saved. May I never be in such straits again. I had filched a silver pitcher from the wealthy Phanius, and had taken to flight; it was the dead of night, and I made all haste to get safely away. Suddenly the house-dogs, of Molossian and Cnosian breed, rushed upon me from all sides, and, barking loudly and fiercely, attacked me. I barely escaped being torn to pieces by them, as if I had offended Artemis, so that not even my extremities would have remained for burial the next day, if any kind people had wanted to show their pity and sympathy. Finding, by good luck, an open watercourse of no great depth, I jumped into it and concealed myself. It makes me shake and tremble even now to tell you. As soon as it was daybreak, I heard their barking no more, for they had all been tied up in the house. I immediately hurried down to the Piraeus, and, finding a Sicilian vessel just about to set sail, I sold my pitcher to the skipper, so that I now have my pockets full of money. I have returned, newly enriched, and I am in such a flutter of expectation that I am eager to support some flatterers, and to keep parasites of my own, instead of being one myself. When I have spent the money I have just gained, I shall return to my old profession. A dog who has once become accustomed to gnaw leather will never forget the habit. 4.8. Simalion to Petale: If you think it brings you any pleasure or distinction from some of your lovers to have me often coming to your door and cry my heart out to the servants sent to the lovers more lucky than I, then you're mocking me not without reason. But know this: although I know I'm doing myself a disservice, I'm behaving like few of your present lovers would behave if they were being neglected. I really thought I would find comfort in the unmixed wine that I was pouring down in great quantities two nights ago at the house of Euphronius, in order to drive away the thoughts that trouble me by night. But it turned out the opposite. For it rekindled my yearning so that my weeping and wailing aroused pity in the decent but laughter in the rest. I have a small consolation and comfort that is already withering, that which you ripped from your very curls and threw at me during the quarrel which distressed the guests, as if you were annoyed with everything I have sent you. If this really brings you joy, then enjoy my distress, and if it should please you, then do tell those who at the moment are happier than me but who will shortly experience pain, that is to say if they are like me. Pray, however, that Aphrodite will not be angry with you for this scorn. Another man would have written reviling and threatening, but I write begging and praying. For I'm in love, Petale, badly. And I fear that if it gets any worse I shall imitate someone more unfortunate in erotic complaints. 4.9. Petale to Simalion: I wish a courtesan's house could be maintained by tears; I would indeed have been very well off enjoying an abundance of these from you. But now we have need of gold, garments, jewellery and servants; all livelihood comes from that. I don't have a small paternal estate in Myrrhinus, nor a stake in the silver mines, but only my small fees and these unfortunate and lamentable gifts from my stupid lovers. I'm sorely troubled having been sleeping with you for a year now, and my head is filthy not having even seen an unguent within that time, and wearing the old and ragged shawl I feel shame before my friends; may I therefore have some luck! By what should I then make a living, if I'm idly sitting by your side? You are crying, but you will soon stop. I, however, if I don't have a generous lover I will surely starve. I'm also surprised how unconvincing your tears are. O Lady Aphrodite! You say that you're in love, my good man, and wish that your mistress would sleep with you because you can't live without her. So what! Are there no wine-cups in your house? Is there no one who is going to bring back money from your mother or loans from your father? Happy Philotis! The Graces looked on her with more favourable eyes. What a lover she has in Menecleides, who gives her something each day! That's sure better than weeping. But I, miserable creature, have a dirge-singer, not a lover. He sends garlands and roses to me as if I were in an early grave and says he cries all through the night. If you bring me something, come without weeping; otherwise you're going to torture not me but yourself. |
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| 379. Alcinous, Handbook of Platonism, 24.2-24.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 70 |
| 380. Hippolytus, Against Noetus, 531 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine being, cupid, eros Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 107 |
| 381. Clement of Alexandria, Miscellanies, 3.12.81, 4.29.4, 7.66-7.88, 15.24.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros, enslavement to •agape (charity), compared with eros •eros (love), compared with agape •eros (deity/daimon), aphrodite and •eros (deity/daimon), in parmenides •eros (deity/daimon), philia and •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 66; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 344; Osborne, Eros Unveiled: Plato and the God of Love (1996) 78; Pinheiro et al., The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections (2012b) 14 |
382. Clement of Alexandria, Excerpts From Theodotus, 21, 68, 67 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 | 67. 'When we were in the flesh' the Apostle says, as if he were already speaking without the body. Now he says that he means by flesh that weakness which was an offshoot of the Woman on high. And when the Saviour says to Salome that death will reign as long as women bear, he does not speak in reproach of birth since it is necessary for the salvation of the believers. For this birth must be until the previously reckoned seed be put forth. But he is alluding to the Woman on high whose passions became creation when she put forth those beings that were without form. On her account the Saviour came down to drag us out from passion and to adopt us to himself. |
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383. Hippolytus, Refutation of All Heresies, 5.6.5, 5.7.15, 5.8.4, 5.14.3, 5.14.10, 6.17.3, 6.18, 6.18.2-6.18.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 182, 183 | 6.18. Pythagoras, then, declared the originating principle of the universe to be the unbegotten monad, and the generated duad, and the rest of the numbers. And he says that the monad it the father of the duad, and the duad the mother of all things that are being begotten - the begotten one (being mother) of the things that arc begotten. And Zaratas, the pupil of Pythagoras, was in the habit of denominating unity a father, and duality a mother. For the duad has been generated from the monad, according to Pythagoras; and the monad is male and primary, but the duad female (and secondary). And from the duad, again, as Pythagoras states, (are generated) the triad and the succeeding numbers up to ten. For Pythagoras is aware that this is the only perfect number - I mean the decade - for that eleven and twelve are an addition and repetition of the decade; not, however, that what is added constitutes the generation of another number. And all solid bodies he generates from incorporeal (essences). For he asserts that an element and principle of both corporeal and incorporeal entities is the point which is indivisible. And from a point, he says, is generated a line, and from a line a surface; and a surface flowing out into a height becomes, he says, a solid body. Whence also the Pythagoreans have a certain object of adjuration, viz., the concord of the four elements. And they swear in these words:- By him who to our head quaternion gives, A font that has the roots of everlasting nature. Now the quaternion is the originating principle of natural and solid bodies, as the monad of intelligible ones. And that likewise the quaternion generates, he says, the perfect number, as in the case of intelligibles (the monad) does the decade, they teach thus. If any, beginning to number, says one, and adds two, then in like manner three, these (together) will be six, and to these (add) moreover four, the entire (sum), in like manner, will be ten. For one, two, three, four, become ten, the perfect number. Thus, he says, the quaternion in every respect imitated the intelligible monad, which was able to generate a perfect number. |
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| 384. Aelian, Letters, 1, 8-9, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 469 |
| 385. Chariton, Chaereas And Callirhoe, 1.1.1-1.1.2, 1.1.4, 1.1.7, 1.1.12, 1.2.1-1.2.3, 1.2.5-1.2.6, 1.3.3-1.3.4, 1.3.7, 1.4, 1.4.10, 1.4.12, 1.7.6, 1.11-1.13, 2.1.8, 2.2.5, 2.3.8, 2.4.5, 2.8.1, 2.8.4, 3.4.1, 3.7-3.8, 3.7.6, 3.8.3-3.8.4, 3.9.4, 4.2.3, 4.3.8, 4.4.5, 4.5.10, 4.7.6, 5.1.1, 5.1.7, 5.8.2, 5.9.5, 6.1.6, 6.2.4, 6.3.2, 6.3.7-6.3.8, 6.4.5, 6.5, 6.6.7, 6.7.1, 8.1.3, 8.1.15, 8.4.4, 8.5.8, 8.6.7, 8.8.7, 8.8.15-8.8.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •motif, eros, intervention of •eros •eros (god and personification) •eros (god) •eros (god), agency of, in novels •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 782; Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 164, 170; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 285; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 337; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 57; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 19, 24, 33, 35, 96, 142; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 635, 636, 639 |
| 386. Nag Hammadi, The Apocryphon of John, 1.31-2.8, 107 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 54 |
387. Irenaeus, Refutation of All Heresies, 1.11.5, 1.30.5, 2.17.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 291; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 182; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 | 1.11.5. Others still, however, have called their primary and first-begotten Ogdoad by the following names: first, Proarche; then Anennoetos; thirdly, Arrhetos; and fourthly, Aoratos. Then, from the first, Proarche, there was produced, in the first and fifth place, Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos, in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and eighth place, Agennetos. This is the Pleroma of the first Ogdoad. They maintain that these powers were anterior to Bythus and Sige, that they may appear more perfect than the perfect, and more knowing than the very Gnostics To. these persons one may justly exclaim: "O ye trifling sophists!" since, even respecting Bythus himself, there are among them many and discordant opinions. For some/declare him to be without a consort, and neither male nor female, and, in fact, nothing at all; while others affirm him to be masculo-feminine, assigning to him the nature of a hermaphrodite; others, again, allot Sige to him as a spouse, that thus may be formed the first conjunction. 1.30.5. They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise. |
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| 388. Minucius Felix, Octavius, 28.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cupid (eros) and psyche, tale of Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 149 |
| 389. Longus, Daphnis And Chloe, 3.24.2, 3.17.1, 2.23.1, 2.18, 1.32, 2.2.6, 1.12, 1.13, 2.5.2, 1.13.2, 3.18.1, 3.18.2, 2.2.4, 2.2.5, 1.9.1, 4.1.3, 1.21.4, 1.19.1, 4.4.1, 1.19.2, 4.39.2, 2.7.1, 4.40.3, 2.8.1, 2.27.2, 4.20.1, prologue 3, 4.36.2, 1.11.1, pr. 4.1, 1.29.1, 2.7.7, 2.9.2, 3.14.1, 3.20.1, 1.16.2, 4.25.2, 4.13.3, 4.1.2, 4.1.1, 1.16.3, 4.38.3, 2.2.3, 1.16.4, 1.8.1, 4.39, 4.39.1, 3.23, 2.22.4, 1.27.2, 4.17.3, 3.23.5, 23.5, 3.22.4, 3.9.4, 2.35.1, 1.27.1, 2.32, 2.4.6, 1.16.5, 1.16.1, 1.8.2, pr. 1, 1.7.2, 2.4.1, 2.6.2, 2.7.2, 2.7.3, 2.7.4, 2.7.5, 1.13.3, 2.7.6, 2.23.25, 2.23.26, 1.6.1, 4.17.6, 4.17.5, 4.17.4, 4.10.2, 4.8.4, 4.17.7, 3.16, 2.34, 1.30.6, 1.27.4, 1.27.3, 4.21.2, 1.23.2, 2.22.1, 2.24.1, 4.21.3, 2.24.2, 2.24.4, 1.23.1, pr. 3, 2.23.4, 2.23.13, 2.23.14, 2.23, 2.23.5, 2.23.10, 2.23.11, 2.23.9, 2.23.8, 2.23.7, 2.23.6, 2.3.3, 2.23.12, 2.23.23, 2.23.24, 1.24.1, 2.8.5, 2.23.22, 2.23.15, 2.23.16, 2.23.17, 2.23.18, 2.23.19, 2.23.20, 2.23.21, 2.8.2, 2.23.27, 2.4, 2.5, 2.6, 2.5.3, 4.36.1, 2.26, 2.27, 3.27.2, 4.34.1, 4.35.5, 3.15.1, 3.32.2, 3.27.1, 3.3.3, 2.39.1, 3.10.4, 3.13.3, 2.8.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 126 |
| 390. Lucian, Amores, 14-16, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 38, 39, 40 |
| 391. Anon., Mekhilta Derabbi Yishmael, shirta 1, tetzaveh 2, naso 16 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 175 |
| 392. Lucian, The Syrian Goddess, 19-22, 24-27, 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 408 |
| 393. Lucian, Dialogues of The Gods, 10.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 175 |
| 394. Lucian, Dialogues of The Sea-Gods, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Capra and Floridi, Intervisuality: New Approaches to Greek Literature (2023) 245 |
395. Lucian, Dialogues of The Courtesans, 12.1, 12.1.30-12.1.36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, god •eros, Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 152; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 101, 114 | 12.1. XII Ioessa, Pythias, LysiasIOESSA: Cross boy! But I deserve it all! I ought to have treated you as any other girl would do,--bothered you for money, and been engaged when you called, and made you cheat your father or rob your mother to get presents for me; instead of which, I have always let you in from the very first time, and it has never cost you a penny, Lysias. Think of all the lovers I have sent away: Ethocles, now a Chairman of Committees, and Pasion the shipowner, and young Melissus, who had just come into all his father's money. I would not have a word to say to one of them; I kept myself for you, hard-hearted Phaon that you are! I was fool enough to believe all your vows, and have been living like a Penelope for your sake; mother is furious about it, and is always talking at me to her friends. And now that you feel sure of me, and know how I dote on you, what is the consequence? You flirt with Lycaena under my very eyes, just to vex me; you sit next to me at dinner, and pay compliments to Magidium, a mere music-girl, and hurt my feelings, and make me cry. And that wine-party the other day, with Thraso and Diphilus, when Cymbalium the flute-girl was there, and Pyrallis: you know how I hate that girl: as for Cymbalium, whom you kissed no less than five times, I didn't mind so much about that,--it must have been sufficient punishment in itself:--but the way in which you were always making signs to Pyrallis to notice your cup, and whispering to the boy, when you gave it back to him, that he was not to fill it for any one but Pyrallis! and that piece of apple that you bit off and shot across right into her lap, when you saw that Diphilus was occupied with Thraso,--you never even tried to conceal it from me! and she kissed it, and hid it away beneath her girdle. |
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| 396. Lucian, The Lover of Lies, 14-15, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 109, 350 |
| 397. Lucian, The Dead Come To Life Or The Fisherman, 34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), and epicureanism Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 398. Lucian, The Carousal, Or The Lapiths, 36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), and epicureanism Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 399. Lucian, A True Story, 2.42 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 175 |
| 400. Anon., Acts of Andrew, 1.6, 1.9-1.10, 2.2, 2.6-2.7, 2.13, 2.22, 4.8.3-4.8.4, 4.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (sexual desire), in letters •eros (sexual desire), womens Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 465, 468, 471, 472 |
| 401. Marcus Aurelius Emperor of Rome, Letters, 35 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 466 |
| 402. Marcus Aurelius Emperor of Rome, Letters, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 466 |
| 403. Oppian of Apamea, Cynegetica, 1.376-1.392, 2.31-2.42, 2.394-2.444, 4.25-4.38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 332, 353 |
| 404. Marcus Aurelius Emperor of Rome, Meditations, 9.40 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love (eros) Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 37 |
| 405. Maximus of Tyre, Dialexeis, 5.3.8-5.3.15, 5.5-5.6, 5.8, 11.10.28-11.10.31, 11.11.1-11.11.2, 38.5, 38.7, 39.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 61, 63, 64 |
| 406. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 1.1.1, 1.2.1-1.2.2, 1.4.4, 1.6.1, 1.6.3-1.6.4, 1.6.6, 1.7, 1.7.1-1.7.3, 1.8.2, 1.8.5-1.8.7, 1.9.1, 1.9.4, 1.9.7, 1.10.2-1.10.3, 1.11.1, 1.11.3, 1.13, 1.15.8, 1.16.2-1.16.3, 1.17.1, 1.17.3-1.17.5, 1.19.1-1.19.2, 2.1.1-2.1.3, 2.3.3, 2.4.4, 2.5.2, 2.13.1, 2.14-2.16, 2.19.1, 2.21.1-2.21.2, 2.23.3, 2.23.5, 2.29.1-2.29.3, 2.37.5-2.37.6, 3.6-3.8, 3.6.2, 3.15, 3.20-3.21, 4.1.1-4.1.4, 4.7.4, 5.3.3-5.3.8, 5.13.3, 5.15.6, 5.18.6, 5.20.2-5.20.3, 5.20.5, 5.22.5, 5.24.3, 5.25.6, 5.25.8, 5.26.2-5.26.3, 5.26.10, 5.27.2, 5.27.4, 6.1, 6.3.2, 6.5.1, 6.19.4, 6.21.2, 6.22.2, 6.22.4, 6.26, 7.2-7.4, 7.12.4, 8.3.3, 8.5.3-8.5.5, 8.5.7-8.5.8, 8.7.3-8.7.4, 8.10.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 308; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 572, 593, 719, 721; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 37; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 10, 72; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 56, 138; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 35, 111, 116, 135, 136, 142, 145, 156; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 636, 637 |
| 407. Hermogenes, On Types of Style, 2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 74 |
| 408. Aelian, Nature of Animals, 1.11-1.14, 4.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •eros (god) Found in books: Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 315; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 145 |
| 409. Apuleius, Apology, 27.18, 55.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros (personified) •eros Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 111; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 44 |
| 410. Pliny The Younger, Letters, 3.1.7, 6.7.1, 7.5.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, god •eros (sexual desire), in letters Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 273; Hubbard, A Companion to Greek and Roman Sexualities (2014) 465 |
| 411. Philostratus The Athenian, Letters, 1, 10, 11, 12, 12 kayser, 13, 14, 15, 16, 17, 18, 19, 2, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 5, 50, 51, 52, 53, 54, 55, 56, 57, 59, 6, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 7, 70, 71, 72, 73, 8, 9, 58 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 469, 470; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 82 |
412. Pausanias, Description of Greece, a b c d\n0 9.27.3 9.27.3 9 27\n1 9.27.2 9.27.2 9 27\n2 9.29.8 9.29.8 9 29\n3 1.43.4 1.43.4 1 43\n4 1.31.2 1.31.2 1 31\n.. ... ... .. ..\n56 8.11.3 8.11.3 8 11\n57 1.20.1 1.20.1 1 20\n58 9.20.1 9.20.1 9 20\n59 9.20.2 9.20.2 9 20\n60 "1.19.3" "1.19.3" "1 19\n\n[61 rows x 4 columns] (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85; Gaifman, Aniconism in Greek Antiquity (2012) 55, 56; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 259; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241, 244| 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. | 9.27.3. 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. |
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| 413. Vettius Valens, Anthologies, 2.3, 2.16.1, 2.17, 2.18, 2.18.7, 2.18.8, 2.19, 2.20, 2.21, 2.22, 2.22.42, 2.22.40, 2.22.41, 2.22.2, 2.22.3, 2.22.4, 2.22.5, 2.22.6, 2.22.7, 2.22.8, 2.22.9, 2.22.17, 2.22.18, 2.22.19, 2.22.37, 2.22.29, 2.22.28, 2.22.38, 2.22.27, 2.22.26, 2.22.25, 2.22.24, 2.22.39, 2.22.23, 2.22.22, 2.22.21, 2.22.20, 2.22.36, 2.23, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11.49, 4.11.9, 4.11.7, 4.11.5, 4.11.4, 4.11.6, 4.11.8, 4.11.11, 4.11.32, 4.11, 4.25, 4.25.5, 4.25.6, 4.25.7, 4.25.8, 4.25.9, 4.25.10, 4.25.11, 4.25.12, 4.25.13, 4.25.14, 4.25.15, 9.1.10, 15.6. (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 357, 388 |
414. Aelian, Varia Historia, 8.16, 12.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 409; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 52 | 8.16. Solon son of Execestides now grown old, began to suspect Pisistratus as aiming at tyranny, when he came before a public Convention of the Athenians, and required a Guard of the people. But seeing the Athenians, not regarding his speeches, went to Pisistratus, he said that he was wiser then some, and more valiant then others: wiser then those who perceived not that as soon as he had gotten a Guard, he would become tyrant; more valiant then those who perceived it, but held their peace. Pisistratus having gotten this power made himself tyrant. Then Solon hanging out his shield and Spear before his gate, said, That he had taken arms and defended his country whilst he was able; and now, though no longer fit by reason of his age to be a soldier, he still was in mind a well-wisher. Notwithstanding Pisistratus, whether respecting the man and his wisdom, or mindful of their acquaintance in his youth, did no harm to Solon. Not long after Solon being very old died, leaving behind him a great renown of wisdom and Fortitude. They set up his Image of Brass in the Agora, and buried him publicly near the gates of the wall on the right hand as you come in. His monument was encompassed with a wall. 12.1. Aspasia, a Phocian, daughter of Hermotimus, was brought up an orphan, her mother dying in the pains of child-birth. She was bred up in poverty, but modestly and virtuously. She had many times a dream which foretold her that she should be married to an excellent person. Whilst she was yet young, she chanced to have a swelling under her chin, loathsome to sight, whereat both the father and the maid were much afflicted. Her father brought her to a physician: he offered to undertake the cure for three staters; the other said he had not the money. The physician replied, he had then no physick for him. Hereupon Aspasia departed weeping; and holding a looking-glass on her knee, beheld her face in it, which much increased her grief. Going to rest without supping, by the reason of the trouble she was in, she had an opportune dream; a dove seemed to appear to her as she slept, which being changed to a woman, said, "Be of good courage, and big a long farewell to physicians and their medicines: Take of the dried rose of Aphrodite Garlands, which being pounded apply to the swelling." After the maiden had understood and made trial of this, the tumor was wholly assuaged; and Aspasia recovering her beauty by means of the most beautiful goddess, did once again appear the fairest amongst her virgin-companions, enriched with Graces far above any of the rest. of hair yellow, locks a little curling, she had great eyes, somewhat hawk-nosed, ears short, skin delicate, complexion like roses; whence the Phocians, whilest she was yet a child, called her Milto. Her lips were red, teeth whiter then snow, small insteps, such as of those women whom Homer calls καλλισφύρους. Her voice was sweet and smooth, that whosoever heard her might justly say he heard the voice of a Siren. She was averse from womanish curiosity in dressing: Such things are to be supplied by wealth. She being poor, and bred up under a poor father, used nothing superfluous or extravagant to advantage for her beauty. On a time Aspasia came to Cyrus, son of Darius and Parysatis, brother of Artaxerxes, not willingly nor with the consent of her father, but by compulsion, as it often happens upon the taking of cities, or the violence of tyrants and their officers. One of the officers of Cyrus brought her with other virgins to Cyrus, who immediately preferred her before all his concubines, for simplicity of behaviour, and modesty; whereto also contributed her beauty without artifice, and her extraordinary discretion, which was such, that Cyrus many times asked her advice in affairs, which he never repented to have followed. When Aspasia came first to Cyrus, it happened that he was newly risen from supper, and was going to drink after the Persian manner: for after they have done eating, they betake themselves to wine, and fall to their cups freely, encountring drink as an adversary. Whilest they were in the midst of their drinking, four Grecian virgins were brought to Cyrus, amongst whom was Aspasia the Phocian. They were finely attired; three of them had their heads neatly drest by their own women which came along with them, and had painted their faces. They had been also instructed by their governesses how to behave themselves towards Cyrus, to gain his favour; not to turn away when he came to them, not to be coy when he touched them, to permit him to kiss them, and many other amatory instructions practised by women who exposed their beauty to sale. Each contended to outvie the other in handsomeness. only Aspasia would not endure to be clothed with a rich robe, nor to put on a various-coloured vest, nor to be washed; but calling upon the Grecian and Eleutherian Gods, she cried out upon her father's name, execrating herself to her father. She thought the robe which she should put on was a manifest sign of bondage. At last being compelled with blows she put it on, and was necessitated to behave herself with greater liberty then beseemed a virgin. When they came to Cyrus, the rest smiled, and expressed chearfulness in their looks. But Aspasia looking on the ground, her eyes full of tears, did every way express an extraordinary bashfulness. When he commanded them to sit down by him, the rest instantly obeyed; but the Phocian refused, until the officer caused her to sit down by force. When Cyrus looked upon or touched their eyes, cheeks and fingers, the rest freely permitted him; but she would not suffer it: For if Cyrus did but offer to touch her, she cried out, saying, he should not go unpunished for such actions. Cyrus was herewith extremely pleased; and when upon his offering to touch her breast, she rose up, and would have run away, Cyrus much taken with her native ingenuity, which was not like the Persians, turning to him that bought [sic] them, "This Maid only, saith he, of those which you have brought me is free and pure; the rest are adulterate in face, but much more in behaviour." Hereupon Cyrus loved her above all the women he ever had. Afterwards there grew a mutual love between them, and their friendship proceeded to such a height that it almost arrived at parity, not differing from the concord and modesty of Grecian marriage. Hereupon the fame of his affection to Aspasia was spread to Ionia and throughout Greece; Peloponnesus also was filled with discourses of the love betwixt Cyrus and her. The report went even to the great King [of Persia,] for it was conceived that Cyrus, after his acquaintance with her, kept company with no other woman. From these things Aspasia recollected the remembrance of her old apparition, and of the dove, and her words, and what the Goddess foretold her. Hence she conceived that she was from the very beginning particularly regarded by her. She therefore offered sacrifice of thanks to Aphrodite. And first caused a great image of gold to be erected to her, which she called the image of Aphrodite, and by it placed the picture of a dove beset with jewels, and every day implored the favour of the Goddess with sacrifice and prayer. She sent to Hermotimus her father many rich presents, and made him wealthy. She lived continently all her life, as both the Grecian and Persian women affirm. On a time a necklace was sent as a present to Cyrus from Scopas the younger, which had been sent to Scopas out of Sicily. The necklace was of extraordinary workmanship, and variety. All therefore to whom Cyrus shewed it admiring it, he was much taken with the jewel, and went immediately to Aspasia, it being about noon. Finding her asleep, he lay down gently by her, watching quietly whilst she slept. As soon as she awaked, and saw Cyrus, she embraced him after her usual manner. He taking the necklace out of a box, said, "This is a worthy either the daughter or the mother of a King." To which she assenting; "I will give it you, said he, for your own use, let me see your neck adorned with it." But she received not the gift, prudently and discreetly answering, "How will Parysatis your mother take it, this being a gift fit for her that bare you? Send it to her, Cyrus, I will shew you a neck handsome enough without it." Aspasia from the greatness of her mind acted contrary to other royal queens, who are excessively desirous of rich ornaments. Cyrus being pleased with this answer, kissed Aspasia. All these actions and speeches Cyrus writ in a Letter which he sent together with the chain to his mother; and Parysatis receiving the present was no less delighted with the news then with the gold, for which she requited Aspasia with great and royal gifts; for this pleased her above all things, that though Aspasia were chiefly affected by her son, yet in the love of Cyrus she desired to be placed beneath his mother. Aspasia praised the gifts, but said she had no need of them; (for there was much money sent with the presents) but sent them to Cyrus, saying, "To you who maintain many men this may be useful: For me it is enough that you love me and are my ornament." With these things, as it seemeth, she much astonished Cyrus. And indeed the woman was without dispute admirable for her personal beauty, but much more for the nobleness of her mind. When Cyrus was slain in the fight against his brother, and his army taken prisoners, with the rest of the prey she was taken; not falling accidentally into the enemies hands, but sought for with much diligence by King Artaxerxes, for he had heard her fame and virtue. When they brought her bound, he was angry, and cast those that did it into prison. He commanded that a rich robe should be given her: which she hearing, entreated with tears and lamentation that she might not put on the garment the King appointed, for she mourned exceedingly for Cyrus. But when she had put it on, she appeared the fairest of all women, and Artaxerxes was immediately surprised and inflamed with love of her. He valued her beyond all the rest of his women, respecting her infinitely. He endeavoured to ingratiate himself into her favour, hoping to make her forget Cyrus, and to love him no less then she had done his brother; but it was long before he could compass it. For the affection of Aspasia to Cyrus had taken so deep impression, that it could not easily be rooted out. Long after this, Teridates the eunuch died, who was the most beautiful youth in Asia. He had full surpassed his childhood, and was reckoned among the youths. The King was said to have loved him exceedingly: he was infinitely grieved and troubled at his death, and there was an universal mourning throughout Asia, every one endeavouring to gratify the King herein; and none durst venture to come to him and comfort him, for they thought his passion would not admit any consolation. Three days being past, Aspasia taking a mourning robe as the King was going to the bath, stood weeping, her eyes cast on the ground. He seeing her, wondered, and demanded the reason of her coming. She said, "I come, O King, to comfort your grief and affliction, if you so please; otherwise I shall go back." The Persian pleased with this care, commanded that she should retire to her chamber, and wait his coming. As soon as he returned, he put the vest of the eunuch upon Aspasia, which did in a manner fit her: And by this means her beauty appeared with greater splendour to the King's eye, who much affected the youth. And being once pleased herewith, he desired her to come always to him in that dress, until the height of his grief were allayed: which to please him she did. Thus more then all his other women, or his own son and kindred, she comforted Artaxerxes, and relieved his sorrow; the King being pleased with her care, and prudently admitting her consolation. |
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| 415. Palestinian Talmud, Taanit, 2.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 174 |
| 416. Palestinian Talmud, Sanhedrin, 10.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros •leviathan, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207 |
| 417. Palestinian Talmud, Hagigah, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197 |
| 418. Heliodorus, Ethiopian Story, 1.8.2, 1.15.8, 2.7.1, 2.28.19-2.28.23, 2.33, 4.7.7, 4.10.5, 5.2.10, 5.4.5, 7.10.6, 7.23.2 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 116 |
| 419. Aelius Aristides, Orations, 37.1, 42.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 68 |
420. Apuleius, The Golden Ass, 1.1-3.24, 1.1, 2.1, 2.5, 2.16.1, 2.22, 2.29, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25-11.13, 3.25, 4.24.1, 4.24.2, 4.27-6.24, 4.28-6.25, 4.28, 4.28-6.24, 4.29, 4.31, 4.33.1, 5.1, 5.4.2, 5.25, 6.7.3, 6.11.1, 6.21, 6.23, 6.24.3, 8.7.7, 10.15.3, 10.16.9, 10.16.8, 10.18.3, 11, 11.4, 11.14, 11.15, 11.15.1, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 166, 175 | 11.26. Then, after lingering a long while in renewed expressions of thanks, I at last set out to re-visit my ancestral home after so long away, yet hastily, for after a few days stay I swiftly gathered my things and, at the Great Goddess's command, took ship for Rome. Blown by favouring winds, I soon arrived safely at Portus Augustus, near Ostia, and taking a fast carriage reached the holy city, in the evening of December the 13th, the Ides of December. My most pressing business was to visit the temple of royal Isis, the Great Goddess, in the Campus Martius where she was worshipped with utmost reverence under the name of Isis Campensis, and pray to her there daily. A newcomer to that shrine, but an initiate of her sect, I was a constant presence there. When the mighty Sun had circled the zodiac and a year had gone, the ever-vigilant Goddess who kindly watched over me, once more troubled my sleep and spoke again of rites and initiation. Since I had long been hers, I wondered what new task she was prompting, what new future she foretold, 11.26. After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already. |
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| 421. Philostratus The Athenian, Life of Apollonius, 2.37.2 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 308 |
| 422. Apsines of Gadara, Art of Rhetoric, 1.348.2 spengel (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 149 |
| 423. Tertullian, Apology, 16.1, 16.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cupid (eros) and psyche, tale of Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 149 |
| 424. Pliny The Younger, Letters, 3.1.7, 6.7.1, 7.5.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, god •eros (sexual desire), in letters Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 273; Hubbard, A Companion to Greek and Roman Sexualities (2014) 465 |
| 425. Tertullian, To The Heathen, 1.11.1, 1.14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cupid (eros) and psyche, tale of Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 149 |
426. Anon., Genesis Rabba, 2.7, 3.7, 5.2-5.4, 9.7, 11.9, 12.10, 72.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros •leviathan, eros of •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 96, 114, 115, 116, 155, 197, 207, 269, 343, 344; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 103| 9.7. רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר <>(קהלת ד, ד)<>: כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ. 9.7. רַבִּי נַחְמָן בַּר שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר, הִנֵּה טוֹב מְאֹד, זֶה יֵצֶר טוֹב. וְהִנֵּה טוֹב מְאֹד, זֶה יֵצֶר רָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶתְמְהָא. אֶלָּא שֶׁאִלּוּלֵי יֵצֶר הָרָע לֹא בָּנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד, וְלֹא נָשָׂא וְנָתַן. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ. 72.5. וַתֵּצֵא לֵאָה לִקְרָאתוֹ <>(בראשית ל, טז)<>, מְלַמֵּד שֶׁלֹא הִנִּיחָה אוֹתוֹ לִרְחֹץ רַגְלָיו. <>(בראשית ל, טז)<>: וַתֹּאמֶר אֵלַי תָּבוֹא, אָמַר רַבִּי אַבָּהוּ צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא הָיְתָה כַּוָּנָתָהּ אֶלָּא לְשֵׁם שָׁמַיִם לְהַעֲמִיד שְׁבָטִים, לְפִיכָךְ הֻצְרַךְ הַכָּתוּב לוֹמַר <>(בראשית ל, יז)<>: וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה. וַתֹּאמֶר אֵלַי תָּבוֹא, אָמַר רַבִּי לֵוִי בּוֹא וּרְאֵה מַה יָּפָה הָיְתָה סַרְסָרוּתָן שֶׁל דּוּדָאִים לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁעַל יְדֵי הַדּוּדָאִים עָמְדוּ שְׁנֵי שְׁבָטִים גְּדוֹלִים בְּיִשְׂרָאֵל יִשָׂשׂכָר וּזְבוּלֻן. יִשָׂשׂכָר יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, וּזְבוּלֻן יוֹצֵא בַּיַּמִּים וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָׂשׂכָר, וְהַתּוֹרָה רַבָּה בְּיִשְׂרָאֵל, <>(שיר השירים ז, יד)<>: וְהַדּוּדָאִים נָתְנוּ רֵיחַ, <>(בראשית ל, יח)<>: וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי וגו' וַתִּקְרָא שְׁמוֹ יִשָׂשׂכָר, יִשָׂשׂכָר תְּשִׁיעִי לַשְּׁבָטִים וְהוּא הִקְרִיב שֵׁנִי לַמֶּלֶךְ, הֲדָא הוּא דִכְתִיב <>(במדבר ז, יח)<>: בַּיּוֹם הַשֵּׁנִי הִקְרִיב נְתַנְאֵל בֶּן צוּעָר נְשִׂיא יִשָׂשׂכָר, מִפְּנֵי מָה, מִפְּנֵי שֶׁהָיָה בֶּן תּוֹרָה, הֲדָא הוּא דִכְתִיב <>(דברי הימים א יב, לג)<>: וּמִבְּנֵי יִשָׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים, מַה לָּעִתִּים, רַבִּי תַּנְחוּמָא אָמַר לַקּוּרְנִיסִין. רַבִּי יוֹסֵי בֶּן קֵיצָרִי אָמַר לָעִבּוּרִים. <>(דברי הימים א יב, לג)<>: רָאשֵׁיהֶם מָאתַיִם וְכָל אֲחֵיהֶם עַל פִּיהֶם, מָאתַיִם רָאשֵׁי סַנְהֶדְרָאוֹת הָיָה יִשָׂשׂכָר מַעֲמִיד, וְכָל אֲחֵיהֶם עַל פִּיהֶם, וְכָל אֲחֵיהֶם מַסְכִּימִים הֲלָכָה עַל פִּיהֶם, וְהוּא מֵשִׁיב לָהֶם הֲלָכָה כַּהֲלָכָה לְמשֶׁה מִסִּינַי. וְכָל הַשֶּׁבַח הַזֶּה מִנַּיִן הָיָה לוֹ לְיִשָׂשׂכָר, מִשֶּׁל זְבוּלֻן, שֶׁהָיָה עוֹסֵק בִּפְרַגְמַטְיָא שֶׁלּוֹ וּמַאֲכִיל אֶת יִשָׂשׂכָר שֶׁהָיָה בֶּן תּוֹרָה, הֲדָא הוּא דִכְתִיב <>(בראשית מט, יג)<>: זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. וּכְשֶׁבָּא משֶׁה לְבָרֵךְ אֶת הַשְּׁבָטִים הִקְדִּים בִּרְכַּת זְבוּלֻן לְבִרְכַּת יִשָׂשׂכָר <>(דברים לג, יח)<>: שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָׂשׂכָר בְּאֹהָלֶיךָ, שְׂמַח זְבוּלֻן בְּצֵאתֶךָ מִמַּה שֶּׁיִּשָֹּׂשכָר בְּאֹהָלֶיךָ. וְיֵשׁ אוֹמְרִים יֵשׁ שָׂכָר בְּאָהֳלֵי זְבוּלֻן. 72.5. וַתֵּצֵא לֵאָה לִקְרָאתוֹ (בראשית ל, טז), מְלַמֵּד שֶׁלֹא הִנִּיחָה אוֹתוֹ לִרְחֹץ רַגְלָיו. (בראשית ל, טז): וַתֹּאמֶר אֵלַי תָּבוֹא, אָמַר רַבִּי אַבָּהוּ צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא הָיְתָה כַּוָּנָתָהּ אֶלָּא לְשֵׁם שָׁמַיִם לְהַעֲמִיד שְׁבָטִים, לְפִיכָךְ הֻצְרַךְ הַכָּתוּב לוֹמַר (בראשית ל, יז): וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה. וַתֹּאמֶר אֵלַי תָּבוֹא, אָמַר רַבִּי לֵוִי בּוֹא וּרְאֵה מַה יָּפָה הָיְתָה סַרְסָרוּתָן שֶׁל דּוּדָאִים לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁעַל יְדֵי הַדּוּדָאִים עָמְדוּ שְׁנֵי שְׁבָטִים גְּדוֹלִים בְּיִשְׂרָאֵל יִשָׂשׂכָר וּזְבוּלֻן. יִשָׂשׂכָר יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, וּזְבוּלֻן יוֹצֵא בַּיַּמִּים וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָׂשׂכָר, וְהַתּוֹרָה רַבָּה בְּיִשְׂרָאֵל, (שיר השירים ז, יד): וְהַדּוּדָאִים נָתְנוּ רֵיחַ, (בראשית ל, יח): וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי וגו' וַתִּקְרָא שְׁמוֹ יִשָׂשׂכָר, יִשָׂשׂכָר תְּשִׁיעִי לַשְּׁבָטִים וְהוּא הִקְרִיב שֵׁנִי לַמֶּלֶךְ, הֲדָא הוּא דִכְתִיב (במדבר ז, יח): בַּיּוֹם הַשֵּׁנִי הִקְרִיב נְתַנְאֵל בֶּן צוּעָר נְשִׂיא יִשָׂשׂכָר, מִפְּנֵי מָה, מִפְּנֵי שֶׁהָיָה בֶּן תּוֹרָה, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לג): וּמִבְּנֵי יִשָׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים, מַה לָּעִתִּים, רַבִּי תַּנְחוּמָא אָמַר לַקּוּרְנִיסִין. רַבִּי יוֹסֵי בֶּן קֵיצָרִי אָמַר לָעִבּוּרִים. (דברי הימים א יב, לג): רָאשֵׁיהֶם מָאתַיִם וְכָל אֲחֵיהֶם עַל פִּיהֶם, מָאתַיִם רָאשֵׁי סַנְהֶדְרָאוֹת הָיָה יִשָׂשׂכָר מַעֲמִיד, וְכָל אֲחֵיהֶם עַל פִּיהֶם, וְכָל אֲחֵיהֶם מַסְכִּימִים הֲלָכָה עַל פִּיהֶם, וְהוּא מֵשִׁיב לָהֶם הֲלָכָה כַּהֲלָכָה לְמשֶׁה מִסִּינַי. וְכָל הַשֶּׁבַח הַזֶּה מִנַּיִן הָיָה לוֹ לְיִשָׂשׂכָר, מִשֶּׁל זְבוּלֻן, שֶׁהָיָה עוֹסֵק בִּפְרַגְמַטְיָא שֶׁלּוֹ וּמַאֲכִיל אֶת יִשָׂשׂכָר שֶׁהָיָה בֶּן תּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית מט, יג): זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. וּכְשֶׁבָּא משֶׁה לְבָרֵךְ אֶת הַשְּׁבָטִים הִקְדִּים בִּרְכַּת זְבוּלֻן לְבִרְכַּת יִשָׂשׂכָר (דברים לג, יח): שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָׂשׂכָר בְּאֹהָלֶיךָ, שְׂמַח זְבוּלֻן בְּצֵאתֶךָ מִמַּה שֶּׁיִּשָֹּׂשכָר בְּאֹהָלֶיךָ. וְיֵשׁ אוֹמְרִים יֵשׁ שָׂכָר בְּאָהֳלֵי זְבוּלֻן. | 9.7. "Rabbi Nahman said in Rabbi Samuel's name: 'Behold, it was good' refers to the Good Desire; 'And behold, it was very good' refers to the Evil Desire. (It only says 'very good' after man was created with both the good and bad inclinations, in all other cases it only says 'and God saw that it was good') Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbour.' (Ecclesiastes 4:4). \n", |
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| 427. Polyaenus, Stratagems, 8.35-8.36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros, as erotodidaskalos •love, eros, and sexuality Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 483; Welch, Tarpeia: Workings of a Roman Myth (2015) 292 |
| 428. Athenaeus, The Learned Banquet, 13.603a, 13.556b, 522d12.-e, 517d12.-f, 541c12.-e, 13.600b, 13.21, 602b, 562e, 57e, 8.360e-361c, 7.283, 13.555b, 13.591b, 13.590d-591-2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404 |
| 429. Festus Sextus Pompeius, De Verborum Significatione, 364l, 108l (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 |
| 430. Gellius, Attic Nights, 3.15, 9.18.18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 36, 292 |
| 431. Tertullian, Against The Valentinians, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •orphism, eros Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 128 |
| 432. Posidonius Olbiopolitanus, Fragments, 401.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 25 |
| 433. Antoninus Liberalis, Collection of Metamorphoses, 23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 142 |
| 434. Anon., Deuteronomy Rabbah, 2.31 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 155 |
| 435. Nag Hammadi, On The Origin of The World, 109.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •eros, androgynous •eros, beauty of •masculinity, eros, of Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 133 |
| 436. Pseudo Clementine Literature, Homilies, 5.9.5, 5.10.1-5.10.7, 5.13, 5.21.1-5.21.2, 5.26.3, 5.27.1, 5.28.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 385, 386, 387 |
| 437. Plotinus, Enneads, 4.4, 5.5.8.8, 4.3.11, 2.9.16.41, 2.9.16.50, 2.9.16.51, 2.9.16.52, 2.9.16.40, 2.9.16.39, 2.9.16.55, 2.9.16.53, 2.9.16.54, 5.5.7.33, 5.5.7.32, 6.7.22, 6.7.22.1, 6.7.22.2, 6.7.22.3, 5.5.7.31, 5.8.4, 5.5.7.35, 5.5.7.34, 6.7.22.4, 6.7.22.5, 6.7.22.6, 6.7.22.7, 6.7.22.8, 6.7.22.9, 6.7.22.10, 6.7.31, 15.1.3.4, 15.1.3.3, 15.1.3.5, 6.2.2.2, 6.2.2.3, 5.1.1.23, 5.1.1.24, 5.1.1.25, 5.1.3.13, 5.1.3.14, 4.4.40.10, 6.3.25.9, 6.2.2.22, 3.3.4.49, 6.9.9.25, 6.9.9.24, 3.5.4, 6.9.9.26, 5.8.2.10, 5.8.2.12, 3.5.2.22, 3.5.2.21, 3.5.2.20, 3.5.2.19, 3.5.2.18, 6.9.9.38, 6.9.9.37, 6.9.9.36, 6.9.9.35, 6.9.9.34, 6.9.9.33, 6.9.9.32, 6.9.9.31, 6.9.9.30, 6.9.9.29, 5.8.2.14, 5.8.2.13, 5.8.2.11, 3.5.2.23, 3.5.2.24, 3.5.2.33, 3.5.2.26, 3.5.8.22, 3.5.8.20, 3.5.8.19, 3.5.8.18, 3.5.8.17, 3.5.8.23, 3.5.8.16, 3.5.8.14, 3.5.8, 3.5.2.42, 3.5.2.41, 3.5.2.40, 3.5.8.15, 3.5.9.1, 3.5.9.3, 3.5.9.17, 3.5.9.16, 3.5.9.15, 3.5.9.14, 3.5.9.13, 3.5.9.12, 3.5.9.2, 3.5.9.11, 3.5.9.9, 3.5.9.8, 3.5.9.7, 3.5.9.6, 3.5.9.5, 3.5.9.4, 3.5.9.10, 5.8.13.19, 5.8.13.18, 5.8.13.17, 3.5.8.12, 3.5.8.11, 3.5.8.10, 3.5.8.9, 3.5.8.8, 3.5.8.6, 3.5.8.5, 3.5.2.34, 3.5.2.28, 3.5.2.27, 3.5.8.7, 5.8.13.16, 5.8.13.15, 5.8.13.14, 5.8.13.13, 5.8.13.12, 3.5.8.13, 3.5.2.25, 3.5.2.17, 3.5.9.18, 3.5.9.19, 3.5.8.21, 3.5.9.21, 3.5.9.32, 3.5.9.33, 3.5.9.34, 3.5.9.35, 3.5.9.45, 3.5.9.46, 3.5.9.47, 3.5.9.48, 3.5.9.20, 3.5.3.11, 3.5.3.13, 3.5.3.37, 3.5.4.18, 3.5.4.19, 3.5.4.22, 3.5.9.30, 3.5.9.31, 3.5.2, 3.5.2.29, 3.5.2.30, 3.5.9.22, 3.5.9.23, 3.5.9.24, 3.5.9.25, 3.5.9.26, 3.5.9.27, 3.5.9.28, 3.5.9.29, 3.5.7, 3.5.6.43, 3.5.7.30, 3.5.6.42, 3.5.6.41, 3.5.6.40, 3.5.6.39, 3.5.6.44, 3.5.6.45, 3.5.7.33, 3.5.6.38, 3.5.6.37, 3.5.6.36, 3-5-6, 3.5, 3.5.7.31, 3.5.6.35, 3.5.7.34, 3.5.6.29, 3.5.6.28, 3.5.6.27, 3.5.6.13, 3.5.6.12, 3.5.6.11, 3.5.6.10, 3.5.6.9, 3.5.6.8, 3.5.6.30, 3.5.6.7, 3.5.6.31, 3.5.6.33, 3.5.7.9-i5, 3.5.7.19, 3.5.7.20, 3.5.6.32, 3.5.7.21, 3.5.7.23, 3.5.7.24, 3.5.7.25, 3.5.7.26, 3.5.7.27, 3.5.7.28, 3.5.7.29, 3.6, 3.5.7.22, 3.5.7.32, 3.5.7.10, 3.5.7.12, 3.5.7.9, 3.5.7.11, 6.8.5, 2.3.9.14, 2.3.9.10, 2.3.9.9, 2.3.9.8, 2.3.9.11, 2.3.9.12, 2.3.9.13, 2.3.9.46, 2.3.15.1, 2.3.15.2, 2.3.15.3, 2.3.15.4, 2.3.9.7, 2.3.15.5, 3.1, 3.4, 2.3.9.47, 2.3.9.6, 2.3.9.4, 2.3.9.5, 2.3, 2.3.9.1, 2.3.9.2, 2.3.9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 113 |
| 438. Methodius of Olympus, Symposium, 10.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 439. Porphyry, Life of Plotinus, 10.14-10.33, 10.57-10.59, 31.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros (deity/daimon), ‘great daimon’ in symposium •eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 239; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 54; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 117 |
| 440. Porphyry, On The Cave of The Nymphs, 6.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 22 |
441. Porphyry, On Abstinence, 2.27.3, 2.54-2.55, 4.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 117; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 154 | 2.54. And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of Metageitnion, a man was sacrificed to Kronos; which custom having prevailed for a long time, was afterwards changed. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Kronion festival commenced; but as soon as this festival began, they brought the man out of the gates, opposite to the seat (hedos) of Aristoboule, and giving him wine to drink, they slaughtered him. And in what is now called Salamis, but was formerly denominated Coronis, in the month according to the Cypriots Aphrodisios, a man was sacrificed to Agraulos, the daughter of Cecrops and the nymph Agraulis. And this custom continued till the time of Diomedes. Afterwards it was changed, so that a man was sacrificed to Diomedes. But the temple of Athena, and that of Agraulos, and Diomedes, were contained in one and the same enclosure. The man who was also about to be slain, was first led by the ephebes thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed. 2.54. 54.And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacrificed to Saturn; which custom having prevailed for a long time, was afterwards changed [into a more human mode of sacrificing]. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. Afterwards it was changed, so that a man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man who was also about to be slain, was first led by young men thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed. |
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442. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •love (eros) Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 113 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
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443. Diogenes Laertius, Lives of The Philosophers, 1.3, 1.10.17, 1.24.17, 1.49, 1.53, 1.66, 2.122, 2.124, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.43, 5.87, 6.80, 7.34, 7.128, 7.130, 7.175, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.59, 21b (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 77, 268; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 418; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 111; Hubbard, A Companion to Greek and Roman Sexualities (2014) 420, 425; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 52; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151, 181, 183 | 1.49. Thereafter the people looked up to him, and would gladly have had him rule them as tyrant; he refused, and, early perceiving the designs of his kinsman Pisistratus (so we are told by Sosicrates), did his best to hinder them. He rushed into the Assembly armed with spear and shield, warned them of the designs of Pisistratus, and not only so, but declared his willingness to render assistance, in these words: Men of Athens, I am wiser than some of you and more courageous than others: wiser than those who fail to understand the plot of Pisistratus, more courageous than those who, though they see through it, keep silence through fear. And the members of the council, who were of Pisistratus' party, declared that he was mad: which made him say the lines:A little while, and the event will showTo all the world if I be mad or no. 1.53. I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us. 1.66. He began by being a popular leader; his next step was to inflict wounds on himself and appear before the court of the Heliaia, crying out that these wounds had been inflicted by his enemies; and he requested them to give him a guard of 400 young men. And the people without listening to me granted him the men, who were armed with clubs. And after that he destroyed the democracy. It was in vain that I sought to free the poor amongst the Athenians from their condition of serfdom, if now they are all the slaves of one master, Pisistratus.Solon to PisistratusI am sure that I shall suffer no harm at your hands; for before you became tyrant I was your friend, and now I have no quarrel with you beyond that of every Athenian who disapproves of tyranny. Whether it is better for them to be ruled by one man or to live under a democracy, each of us must decide for himself upon his own judgement. 2.122. 13. SIMONSimon was a citizen of Athens and a cobbler. When Socrates came to his workshop and began to converse, he used to make notes of all that he could remember. And this is why people apply the term leathern to his dialogues. These dialogues are thirty-three in number, extant in a single volume:of the Gods.of the Good.On the Beautiful.What is the Beautiful.On the Just: two dialogues.of Virtue, that it cannot be taught.of Courage: three dialogues.On Law.On Guiding the People.of Honour.of Poetry.On Good Eating.On Love.On Philosophy.On Knowledge.On Music.On Poetry.What is the Beautiful 5.22. of Justice, four books.On Poets, three books.On Philosophy, three books.of the Statesman, two books.On Rhetoric, or Grylus, one book.Nerinthus, one book.The Sophist, one book.Menexenus, one book.Concerning Love, one book.Symposium, one book.of Wealth, one book.Exhortation to Philosophy, one book.of the Soul, one book.of Prayer, one book.On Noble Birth, one book.On Pleasure, one book.Alexander, or a Plea for Colonies, one book.On Kingship, one book.On Education, one book.of the Good, three books.Extracts from Plato's Laws, three books.Extracts from the Republic, two books.of Household Management, one book.of Friendship, one book.On being or having been affected, one book.of Sciences, one book.On Controversial Questions, two books.Solutions of Controversial Questions, four books.Sophistical Divisions, four books.On Contraries, one book.On Genera and Species, one book.On Essential Attributes, one book. 5.23. Three note-books on Arguments for Purposes of Refutation.Propositions concerning Virtue, two books.Objections, one book.On the Various Meanings of Terms or Expressions where a Determit is added, one book.of Passions or of Anger, one book.Five books of Ethics.On Elements, three books.of Science, one book.of Logical Principle, one book.Logical Divisions, seventeen books.Concerning Division, one book.On Dialectical Questioning and Answering, two books.of Motion, one book.Propositions, one book.Controversial Propositions, one book.Syllogisms, one book.Eight books of Prior Analytics.Two books of Greater Posterior Analytics.of Problems, one book.Eight books of Methodics.of the Greater Good, one book.On the Idea, one book.Definitions prefixed to the Topics, seven books.Two books of Syllogisms. 5.24. Concerning Syllogism with Definitions, one book.of the Desirable and the Contingent, one book.Preface to Commonplaces, one book.Two books of Topics criticizing the Definitions.Affections or Qualities, one book.Concerning Logical Division, one book.Concerning Mathematics, one book.Definitions, thirteen books.Two books of Refutations.of Pleasure, one book.Propositions, one book.On the Voluntary, one book.On the Beautiful, one book.Theses for Refutation, twenty-five books.Theses concerning Love, four books.Theses concerning Friendship, two books.Theses concerning the Soul, one book.Politics, two books.Eight books of a course of lectures on Politics like that of Theophrastus.of Just Actions, two books.A Collection of Arts [that is, Handbooks], two books.Two books of the Art of Rhetoric.Art, a Handbook, one book.Another Collection of Handbooks, two books.Concerning Method, one book.Compendium of the Art of Theodectes, one book.A Treatise on the Art of Poetry, two books.Rhetorical Enthymemes, one book.of Degree, one book.Divisions of Enthymemes, one book.On Diction, two books.of Taking Counsel, one book. 5.25. A Collection or Compendium, two books.On Nature, three books.Concerning Nature, one book.On the Philosophy of Archytas, three books.On the Philosophy of Speusippus and Xenocrates, one book.Extracts from the Timaeus and from the Works of Archytas, one book.A Reply to the Writings of Melissus, one book.A Reply to the Writings of Alcmaeon, one book.A Reply to the Pythagoreans, one book.A Reply to the Writings of Gorgias, one book.A Reply to the Writings of Xenophanes, one book.A Reply to the Writings of Zeno, one book.On the Pythagoreans, one book.On Animals, nine books.Eight books of Dissections.A selection of Dissections, one book.On Composite Animals, one book.On the Animals of Fable, one book.On Sterility, one book.On Plants, two books.Concerning Physiognomy, one book.Two books concerning Medicine.On the Unit, one book. 5.26. Prognostics of Storms, one book.Concerning Astronomy, one book.Concerning Optics, one book.On Motion, one book.On Music, one book.Concerning Memory, one book.Six books of Homeric Problems.Poetics, one book.Thirty-eight books of Physics according to the lettering.Two books of Problems which have been examined.Two books of Routine Instruction.Mechanics, one book.Problems taken from the works of Democritus, two books.On the Magnet, one book.Analogies, one book.Miscellaneous Notes, twelve books.Descriptions of Genera, fourteen books.Claims advanced, one book.Victors at Olympia, one book.Victors at the Pythian Games, one book.On Music, one book.Concerning Delphi, one book.Criticism of the List of Pythian Victors, one book.Dramatic Victories at the Dionysia, one book.of Tragedies, one book.Dramatic Records, one book.Proverbs, one book.Laws of the Mess-table, one book.Four books of Laws.Categories, one book.De Interpretatione, one book. 5.27. Constitutions of 158 Cities, in general and in particular, democratic, oligarchic, aristocratic, tyrannical.Letters to Philip.Letters of Selymbrians.Letters to Alexander, four books.Letters to Antipater, nine books.To Mentor, one book.To Ariston, one book.To Olympias, one book.To Hephaestion, one book.To Themistagoras, one book.To Philoxenus, one book.In reply to Democritus, one book.Verses beginning Ἁγνὲ θεῶν πρέσβισθ᾽ ἑκατηβόλε (Holy One and Chiefest of Gods, far-darting).Elegiac verses beginning Καλλιτέκνου μητρὸς θύγατερ (Daughter of a Mother blessed with fair offspring).In all 445,270 lines. 5.43. of Old Age, one book.On the Astronomy of Democritus, one book.On Meteorology, one book.On Visual Images or Emanations, one book.On Flavours, Colours and Flesh, one book.of the Order of the World, one book.of Mankind, one book.Compendium of the Writings of Diogenes, one book.Three books of Definitions.Concerning Love, one book.Another Treatise on Love, one book.of Happiness, one book.On Species or Forms, two books.On Epilepsy, one book.On Frenzy, one book.Concerning Empedocles, one book.Eighteen books of Refutative Arguments.Three books of Polemical Objections.of the Voluntary, one book.Epitome of Plato's Republic, two books.On the Diversity of Sounds uttered by Animals of the same Species, one book.of Sudden Appearances, one book.of Animals which bite or gore, one book.of Animals reputed to be spiteful, one book.of the Animals which are confined to Dry Land, one book. 5.87. of Government, one book.On Laws, one book, and on subjects kindred to these.of Names, one book.Agreements, one book.On the Involuntary, one book.Concerning Love, and Clinias, one book.Others are physical treatises:of Reason.of the Soul, and a separate treatise with the same title.of Nature.of Images.Against Democritus.of Celestial Phenomena, one bookof Things in the Under-world.On Various Ways of Life, two books.The Causes of Diseases, one book.of the Good, one book.Against Zeno's Doctrines, one book.A Reply to Metron's Doctrines, one book.To grammar and criticism belong:of the Age of Homer and Hesiod, two booksof Archilochus and Homer, two books.of a literary nature are:A work on passages in Euripides and Sophocles, three books.On Music, two books. 6.80. The following writings are attributed to him. Dialogues:Cephalion.Ichthyas.Jackdaw.Pordalus.The Athenian Demos.Republic.Art of Ethics.On Wealth.On Love.Theodorus.Hypsias.Aristarchus.On Death.Letters.Seven Tragedies:Helen.Thyestes.Heracles.Achilles.Medea.Chrysippus.Oedipus.Sosicrates in the first book of his Successions, and Satyrus in the fourth book of his Lives, allege that Diogenes left nothing in writing, and Satyrus adds that the sorry tragedies are by his friend Philiscus, the Aeginetan. Sotion in his seventh book declares that only the following are genuine works of Diogenes: On Virtue, On Good, On Love, A Mendicant, Tolmaeus, Pordalus, Cassandrus, Cephalion, Philiscus, Aristarchus, Sisyphus, Ganymedes, Anecdotes, Letters. 7.34. That the Republic is the work of Zeno is attested by Chrysippus in his De Republica. And he discussed amatory subjects in the beginning of that book of his which is entitled The Art of Love. Moreover, he writes much the same in his Interludes. So much for the criticisms to be found not only in Cassius but in Isidorus of Pergamum, the rhetorician. Isidorus likewise affirms that the passages disapproved by the school were expunged from his works by Athenodorus the Stoic, who was in charge of the Pergamene library; and that afterwards, when Athenodorus was detected and compromised, they were replaced. So much concerning the passages in his writings which are regarded as spurious. 7.128. For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful. 7.130. Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease. 7.175. Antiquities.of the Gods.of Giants.of Marriage.On Homer.of Duty, three books.of Good Counsel.of Gratitude.An Exhortation.of the Virtues.of Natural Ability.of Gorgippus.of Envy.of Love.of Freedom.The Art of Love.of Honour.of Fame.The Statesman.of Deliberation.of Laws.of Litigation.of Education.of Logic, three books.of the End.of Beauty.of Conduct.of Knowledge.of Kingship.of Friendship.On the Banquet.On the Thesis that Virtue is the same in Man and in Woman.On the Wise Man turning Sophist.of Usages.Lectures, two books.of Pleasure.On Properties.On Insoluble Problems.of Dialectic.of Moods or Tropes.of Predicates.This, then, is the list of his works. 8.24. to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well. 8.25. The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.26. Light and darkness have equal part in the universe, so have hot and cold, and dry and moist; and of these, if hot preponderates, we have summer; if cold, winter; if dry, spring; if moist, late autumn. If all are in equilibrium, we have the best periods of the year, of which the freshness of spring constitutes the healthy season, and the decay of late autumn the unhealthy. So too, in the day, freshness belongs to the morning, and decay to the evening, which is therefore more unhealthy. The air about the earth is stagt and unwholesome, and all within it is mortal; but the uppermost air is ever-moved and pure and healthy, and all within it is immortal and consequently divine. 8.27. The sun, the moon, and the other stars are gods; for, in them, there is a preponderance of heat, and heat is the cause of life. The moon is illumined by the sun. Gods and men are akin, inasmuch as man partakes of heat; therefore God takes thought for man. Fate is the cause of things being thus ordered both as a whole and separately. The sun's ray penetrates through the aether, whether cold or dense – the air they call cold aether, and the sea and moisture dense aether – and this ray descends even to the depths and for this reason quickens all things. 8.28. All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.29. First congealing in about forty days, it receives form and, according to the ratios of harmony, in seven, nine, or at the most ten, months, the mature child is brought forth. It has in it all the relations constituting life, and these, forming a continuous series, keep it together according to the ratios of harmony, each appearing at regulated intervals. Sense generally, and sight in particular, is a certain unusually hot vapour. This is why it is said to see through air and water, because the hot aether is resisted by the cold; for, if the vapour in the eyes had been cold, it would have been dissipated on meeting the air, its like. As it is, in certain [lines] he calls the eyes the portals of the sun. His conclusion is the same with regard to hearing and the other senses. 8.30. The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries. |
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| 444. Menander of Laodicea, Rhet., 406.18-25, 408-409, 410.24-25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 86 |
| 445. Origen, Homilies On Ezekiel, 1.1, 6.10, 319.13, 389.4-5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
| 446. Nag Hammadi, The Gospel of Thomas, 22, 51.15-53.3, 51.22, 51.23, 51.24, 78, 114 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 183 |
| 447. Nag Hammadi, The Gospel of Philip, 59.1, 59.2, 59.3, 59.4, 59.8, 59.9, 59.10, 59.11, 59.30, 59.31, 59.32, 60.10, 60.11, 60.12, 60.13, 60.14, 60.15, 63.31-64.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 182 |
| 448. Origen, Fragments On Matthew, 388, 533 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
| 449. Origen, Exhortation To Martyrdom, 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (love), in origen Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
| 450. Lactantius, Divine Institutes, 2.7.11, 2.16.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •praxiteles, eros Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 11 |
451. Origen, On First Principles, 1.2.13, 2.8.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •love, eros •eros (love), in origen Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170; Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 708 | 2.8.3. But perhaps this question is asked, If it be the understanding which prays and sings with the spirit, and if it be the same which receives both perfection and salvation, how is it that Peter says, Receiving the end of your faith, even the salvation of your souls? If the soul neither prays nor sings with the spirit, how shall it hope for salvation? Or when it attains to blessedness, shall it be no longer called a soul? Let us see if perhaps an answer may be given in this way, that as the Saviour came to save what was lost, that which formerly was said to be lost is not lost when it is saved; so also, perhaps, this which is saved is called a soul, and when it has been placed in a state of salvation will receive a name from the Word that denotes its more perfect condition. But it appears to some that this also may be added, that as the thing which was lost undoubtedly existed before it was lost, at which time it was something else than destroyed, so also will be the case when it is no longer in a ruined condition. In like manner also, the soul which is said to have perished will appear to have been something at one time, when as yet it had not perished, and on that account would be termed soul, and being again freed from destruction, it may become a second time what it was before it perished, and be called a soul. But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says, Our God is a consuming fire. Respecting the substance of the angels also it speaks as follows: Who makes His angels spirits, and His ministers a burning fire; and in another place, The angel of the Lord appeared in a flame of fire in the bush. We have, moreover, received a commandment to be fervent in spirit; by which expression undoubtedly the Word of God is shown to be hot and fiery. The prophet Jeremiah also hears from Him, who gave him his answers, Behold, I have given My words into your mouth a fire. As God, then, is a fire, and the angels a flame of fire, and all the saints are fervent in spirit, so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for Him, and to have become cold. For the Lord also says, that, because iniquity has abounded, the love of many will grow cold. Nay, all things, whatever they are, which in holy Scripture are compared with the hostile power, the devil is said to be perpetually finding cold; and what is found to be colder than he? In the sea also the dragon is said to reign. For the prophet intimates that the serpent and dragon, which certainly is referred to one of the wicked spirits, is also in the sea. And elsewhere the prophet says, I will draw out my holy sword upon the dragon the flying serpent, upon the dragon the crooked serpent, and will slay him. And again he says: Even though they hide from my eyes, and descend into the depths of the sea, there will I command the serpent, and it shall bite them. In the book of Job also, he is said to be the king of all things in the waters. The prophet threatens that evils will be kindled by the north wind upon all who inhabit the earth. Now the north wind is described in holy Scripture as cold, according to the statement in the book of Wisdom, That cold north wind; Sirach 43:20 which same thing also must undoubtedly be understood of the devil. If, then, those things which are holy are named fire, and light, and fervent, while those which are of an opposite nature are said to be cold; and if the love of many is said to wax cold; we have to inquire whether perhaps the name soul, which in Greek is termed ψυχή, be so termed from growing cold out of a better and more divine condition, and be thence derived, because it seems to have cooled from that natural and divine warmth, and therefore has been placed in its present position, and called by its present name. Finally, see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise: it frequently occurs, on the contrary, accompanied with expressions of censure, as in the passage, An evil soul ruins him who possesses it; Sirach 6:4 and, The soul which sins, it shall die. For after it has been said, All souls are Mine; as the soul of the father, so also the soul of the son is Mine, it seemed to follow that He would say, The soul that does righteousness, it shall be saved, and The soul which sins, it shall die. But now we see that He has associated with the soul what is censurable, and has been silent as to that which was deserving of praise. We have therefore to see if, perchance, as we have said is declared by the name itself, it was called ψυχή, i.e., anima, because it has grown cold from the fervour of just things, and from participation in the divine fire, and yet has not lost the power of restoring itself to that condition of fervour in which it was at the beginning. Whence the prophet also appears to point out some such state of things by the words, Return, O my soul, unto your rest. From all which this appears to be made out, that the understanding, falling away from its status and dignity, was made or named soul; and that, if repaired and corrected, it returns to the condition of the understanding. |
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| 452. Origen, On Prayer, 28.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (love), in origen Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
453. Origen, Against Celsus, 3.81, 7.40, 57.3-57.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (love), in origen •cupid (eros) and psyche, tale of •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151; Osborne, Eros Unveiled: Plato and the God of Love (1996) 170; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 149 | 3.81. And do not suppose that it is not in keeping with the Christian religion for me to have accepted, against Celsus, the opinions of those philosophers who have treated of the immortality or after-duration of the soul; for, holding certain views in common with them, we shall more conveniently establish our position, that the future life of blessedness shall be for those only who have accepted the religion which is according to Jesus, and that devotion towards the Creator of all things which is pure and sincere, and unmingled with any created thing whatever. And let him who likes show what better things we persuade men to despise, and let him compare the blessed end with God in Christ - that is, the word, and the wisdom, and all virtue - which, according to our view, shall be bestowed, by the gift of God, on those who have lived a pure and blameless life, and who have felt a single and undivided love for the God of all things, with that end which is to follow according to the teaching of each philosophic sect, whether it be Greek or Barbarian, or according to the professions of religious mysteries; and let him prove that the end which is predicted by any of the others is superior to that which we promise, and consequently that that is true, and ours not befitting the gift of God, nor those who have lived a good life; or let him prove that these words were not spoken by the divine Spirit, who filled the souls of the holy prophets. And let him who likes show that those words which are acknowledged among all men to be human, are superior to those which are proved to be divine, and uttered by inspiration. And what are the better things from which we teach those who receive them that it would be better to abstain? For if it be not arrogant so to speak, it is self-evident that nothing can be denied which is better than to entrust oneself to the God of all, and yield oneself up to the doctrine which raises us above all created things, and brings us, through the animate and living word - which is also living wisdom and the Son of God- to God who is over all. However, as the third book of our answers to the treatise of Celsus has extended to a sufficient length, we shall here bring our present remarks to a close, and in what is to follow shall meet what Celsus has subsequently written. < 7.40. Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to persons whose doctrines differ entirely from those taught by Jesus. For it is the Ophians who, as we have before shown, have utterly renounced Jesus, and perhaps some others of similar opinions who are the impostors and jugglers, leading men away to idols and phantoms; and it is they who with miserable pains learn off the names of the heavenly doorkeepers. These words are therefore quite inappropriate as addressed to Christians: If you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. And, as though quite unaware that these impostors entirely agree with him, and are not behind him in speaking ill of Jesus and His religion, he thus continues, confounding us with them: otherwise you will be acting the most ridiculous part, if, while you pronounce imprecations upon those other recognised gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to himself. That he is ignorant of the wide difference between our opinions and those of the inventors of these fables, and that he imagines the charges which he makes against them applicable to us, is evident from the following passage: For the sake of such a monstrous delusion, and in support of those wonderful advisers, and those wonderful words which you address to the lion, to the amphibious creature, to the creature in the form of an ass, and to others, for the sake of those divine doorkeepers whose names you commit to memory with such pains, in such a cause as this you suffer cruel tortures, and perish at the stake. Surely, then, he is unaware that none of those who regard beings in the form of an ass, a lion, or an amphibious animal, as the doorkeepers or guides on the way to heaven, ever expose themselves to death in defense of that which they think the truth. That excess of zeal, if it may be so called, which leads us for the sake of religion to submit to every kind of death, and to perish at the stake, is ascribed by Celsus to those who endure no such sufferings; and he reproaches us who suffer crucifixion for our faith, with believing in fabulous creatures - in the lion, the amphibious animal, and other such monsters. If we reject all these fables, it is not out of deference to Celsus, for we have never at any time held any such fancies; but it is in accordance with the teaching of Jesus that we oppose all such notions, and will not allow to Michael, or to any others that have been referred to, a form and figure of that sort. |
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454. Origen, Commentary On Matthew, 12.2, 12.23, 17.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 | 12.23. Next we must inquire how He said to Peter, You are a stumbling-block unto Me, Matthew 16:23 especially when David says, Great peace have they that love Your law, and there is no stumbling-block to them. For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for love bears all things, believes all things, hopes all things, endures all things, love never fails, 1 Corinthians 13:7-8 how did the Lord Himself, who upholds all that fall, and raises up all that be bowed down, say to Peter, You are a stumbling-block unto Me? But it must be said that not only the Saviour, but also he who is perfected in love, cannot be offended. But, so far as it depends on himself, he who says or does such things is a stumbling-block even to him who will not be offended; unless perhaps Jesus calls the disciple who sinned a stumbling-block even to Himself, as much more than Paul He would have said from love, Who is weak, and I am not weak? Who is made to stumble, and I burn not? 2 Corinthians 11:29 In harmony with which we may put, Who is made to stumble, and I am not made to stumble? But if Peter, at that time because of the saying, God be propitious to You, Lord, this shall not be unto You, Matthew 16:22 was called a stumbling-block by Jesus, as not minding the things of God in what he said but the things of men, what is to be said about all those who profess to be made disciples of Jesus, but do not mind the things of God, and do not look to things unseen and eternal, but mind the things of man, and look to things seen and temporal, 2 Corinthians 4:18 but that such still more would be stigmatized by Jesus as a stumbling-block to Him, and because stumbling-blocks to Him, as stumbling-blocks to His brethren also? As in regard to them He says, I was thirsty and you gave Me no drink, Matthew 25:42 etc., so also He might say, When I was running ye caused Me to stumble. Let us not therefore suppose that it is a trivial sin to mind the things of men, since we ought in everything to mind the things of God. And it will be appropriate also to say this to every one that has fallen away from the doctrines of God and the words of the church and a true mind; as, for example, to him who minds as true the teaching of Basilides, or Valentinus, or Marcion, or any one of those who teach the things of men as the things of God. |
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| 455. Origen, Commentary On John, 32.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (love), in origen Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
| 456. Origen, Commentary On The Song of Songs, prol. 2.16, prologue 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 704 |
457. Babylonian Talmud, Bava Batra, 73b, 75a, 89a, 74b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 115, 123, 194, 197, 277, 315, 317| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., a diver [bar amoraei] went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [samterei], while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform |
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458. Babylonian Talmud, Berachot, 35b, 59a, 59b, 3a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197, 299, 323, 324| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of Shema begins when the priests immerse before partaking of their teruma. In the Tosefta, it was taught that Rabbi Meir holds that one begins to recite Shema from when people enter to eat their meal on Shabbat eve. One opinion of Rabbi Meir seems to contradict another opinion of Rabbi Meir. The Gemara responds: Two tanna’im, students of Rabbi Meir, expressed different opinions in accordance with Rabbi Meir’s opinion.,So too, the opinion of Rabbi Eliezer cited in the mishna contradicts the opinion of Rabbi Eliezer cited in the baraita. In the mishna, Rabbi Eliezer holds that the time for the recitation of Shema begins with the emergence of the stars: From the time when the priests enter to partake of their teruma, while in the baraita, he states that the time for the recitation of Shema begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either two tanna’im expressed different opinions in accordance with Rabbi Eliezer’s opinion, or if you wish, say instead that the first clause of the mishna, according to which we begin to recite Shema when the priests enter to partake of their teruma, is not actually Rabbi Eliezer’s opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening Shema until the end of the first watch. These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time (Tosefot HaRosh)?,What does Rabbi Eliezer actually hold? If he holds that the night consists of three watches, let him say explicitly that one recites the evening Shema until the fourth hour. If he holds that the night consists of four watches, let him say explicitly until the third hour.,The Gemara responds: Actually, Rabbi Eliezer holds that the night consists of three watches, and he employs this particular language of watches in order to teach us: There are watches in heaven and there are watches on earth; just as our night is divided into watches, so too is the night in the upper worlds. As it was taught in a baraita: Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, as it is stated: “The Lord roars [yishag] from on high, from His holy dwelling He makes His voice heard. He roars mightily [shaog yishag] over His dwelling place, He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root shin-alef-gimmel in this verse correspond to the three watches of the night.,And signs of the transition between each of these watches in the upper world can be sensed in this world: In the first watch, the donkey brays; in the second, dogs bark; and in the third people begin to rise, a baby nurses from its mother’s breast and a wife converses with her husband.,With regard to these earthly manifestations of the three heavenly watches as established in the baraita, the Gemara asks: What did Rabbi Eliezer enumerate? If he enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is when evening begins; an additional sign is superfluous. If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is when day begins; an additional sign is similarly superfluous.,The Gemara answers: Rather, he enumerated the signs for the end of the first watch and the beginning of the last watch, both of which require a sign, as well as the middle of the middle watch. And if you wish, say instead: He enumerated the ends of all of the watches. And if you say that a sign indicating the end of the final watch is unnecessary because it is day, nevertheless, that sign is useful.,What is the practical ramification of this sign? It is relevant to one who recites Shema while lying in a dark house, who cannot see the dawn and who does not know when the time for reciting Shema arrives. That person is provided with a sign that when a woman speaks with her husband and a baby nurses from its mother’s breast, the final watch of the night has ended and he must rise and recite Shema.,Rav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, because the Temple service was connected to the changing of these watches (Tosefot HaRosh), and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.”,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: It was taught in a baraita that Rabbi Yosei said: I was once walking along the road when I entered the ruins of an old, abandoned building among the ruins of Jerusalem in order to pray. I noticed that Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying and exited the ruin, Elijah said to me, deferentially as one would address a Rabbi: Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And Elijah said to me: My son, why did you enter this ruin? I said to him: In order to pray. And Elijah said to me: You should have prayed on the road. And I said to him: I was unable to pray along the road, because I was afraid that I might be interrupted by travelers and would be unable to focus. Elijah said to me: You should have recited the abbreviated prayer instituted for just such circumstances.,Rabbi Yosei concluded: At that time, from that brief exchange, I learned from him, three things: I learned that one may not enter a ruin; and I learned that one need not enter a building to pray, but he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer so that he may maintain his focus.,And after this introduction, Elijah said to me: What voice did you hear in that ruin? rI responded: I heard a Heavenly voice, like an echo of that roar of the Holy One, Blessed be He (Maharsha), cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.rAnd Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table, as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut).,The Sages taught, for three reasons one may not enter a ruin: Because of suspicion of prostitution, because the ruin is liable to collapse, and because of demons. Three separate reasons seem extraneous, so the Gemara asks: Why was the reason because of suspicion necessary? Let this halakha be derived because of collapse. |
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| 459. Nag Hammadi, The Discourse On The Eight And Ninth, 56.10, 58.25, 59.15, 59.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 59, 94 |
| 460. Athanasius, Against The Pagans, 3.11-3.12, 4.1-4.5, 9.31-9.33, 9.39-9.48 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 131 |
| 461. Asclepiades Cyprius, Fragments, 1, 11-12, 14, 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
462. Babylonian Talmud, Makkot, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:,| 11a. with harsh language, as it is written: “And the Lord spoke [vayedabber] to Joshua saying: Speak [dabber] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [dibbarti] to you by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of dibbur, connoting harsh speech, as opposed to the term of amira, connoting neutral speech? It is due to the fact that the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara asks: Is that to say that all instances of speaking [dibbur] indicate harsh language? The Gemara answers: Yes, as it is written with regard to Joseph’s brothers: “The man, the lord of the land, spoke [dibber] harshly to us” (Genesis 42:30). The Gemara asks: But isn’t it taught in a baraita with regard to the verse: “Then they who feared the Lord spoke [nidberu] with one another” (Malachi 3:16), that the term “they spoke” is nothing other than a term of gentleness, and likewise, the same is true of the verse which states: “He subdues [yadber] peoples under us” (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of dibber is discrete and the meaning of yadber is discrete. There is a difference between the two conjugations of the same root.,The Gemara provides a mnemonic for the disputes involving Rabbi Yehuda that follow: Rabbis; mehemni, i.e., the dispute with Rabbi Neḥemya; and the dispute with regard to Torah scrolls sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. Rabbi Yehuda and the Rabbis disagree with regard to this matter. One says harsh language was employed because Joshua delayed fulfilling the mitzva of designating cities of refuge, and one says it is because the cities of refuge are a mitzva of the Torah, and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: “And Joshua wrote these matters in the scroll of the Torah of God” (Joshua 24:26). Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this matter. One says: The reference is to the final eight verses in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see Bava Batra 15a). And one says: The reference is to the portion of the cities of refuge that appears in the book of Joshua.,The Gemara discusses these two opinions: Granted, according to the one who says that the reference is to the final eight verses in the Torah, that is the reason that it is written: “And Joshua wrote these matters in the scroll of the Torah of God,” as he wrote those verses and they were included in the Torah. But according to the one who says that the reference is to the portion of the cities of refuge in the book of Joshua, what is the meaning of the phrase “in the scroll of the Torah of God”? They appear in the book of Joshua, not in the Torah. The Gemara answers: This is what the verse is saying: And Joshua wrote in his book these matters that are also written in the scroll of the Torah of God.,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah scroll where one sewed its sheets with linen threads, Rabbi Yehuda and Rabbi Meir disagree with regard to this matter. One says: The Torah scroll is fit for use, and one says: The Torah scroll is unfit for use.,The Gemara elaborates: According to the one who says that the Torah scroll is unfit for use, the reason is as it is written with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, in order that the Torah of God shall be in your mouth” (Exodus 13:9). And in this verse the entire Torah is juxtaposed and likened to phylacteries: Just as with regard to phylacteries, there is a halakha transmitted to Moses from Sinai to sew them with sinews, so too, with regard to all sheets of the Torah scroll, there is a requirement to sew them with sinews. And the other Sage holds: When the Torah scroll is juxtaposed and likened to phylacteries, it is only with regard to the principle that the sheets of the Torah scroll may be prepared only from a species of animal that is permitted to your mouth, i.e., that it is permitted for a Jew to eat; but with regard to its other halakhot, it is not juxtaposed and likened to phylacteries.,Rav said: I saw that the phylacteries of the house of my uncle, Rabbi Ḥiyya, were sewn with linen. But the halakha is not in accordance with his opinion; phylacteries may be sewn only with sinews.,one anointed with the anointing oil, which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; and one consecrated by donning multiple garments, the eight vestments unique to the High Priest, which was the practice during the Second Temple period; and one who received a temporary appointment due to the unfitness of the serving High Priest, who departed from his anointment with the restoration of the serving High Priest to active service, their deaths facilitate the return of the murderer from the city of refuge to his home. Rabbi Yehuda says: Even the death of a priest anointed for war to address the soldiers (see Deuteronomy 20:1–7) facilitates the return of the murderer.,The mishna continues: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons would die. The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests.,From where are these matters, that the death of these High Priests facilitates the return of the murderer, derived? Rav Kahana said they are derived from a verse, as the verse states: “And he shall dwell there until the death of the High Priest who was anointed with the sacred oil” (Numbers 35:25), and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” (Numbers 35:28), and it is written: “And after the death of the High Priest the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first tanna of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position.,And Rabbi Yehuda holds that another verse is written: “And you shall take no ransom for him that fled to his city of refuge, to return and dwell in the land until the death of the priest” (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. And the other tanna says: From the fact that High Priest is not written in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference is to one of those High Priests mentioned in the preceding verses.,§ The mishna teaches: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: The reason that the High Priest will not die is that they do not pray; but if they prayed for the death of the High Priest, would he die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? A certain elder said to him: I heard in the lecture delivered by Rava that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, as they should have pleaded for mercy for their generation, that no murder should transpire, even unintentionally, and they did not plead. Due to their share in the blame, prayers for their death could be effective.,And some teach a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, so that those exiled would pray that their sons will not die. The Gemara infers: The reason that the High Priests will not die is that they pray, but if they did not pray for the High Priest not to die, would the High Priest die? What could the High Priest have done to prevent the unintentional murder? Here, in Babylonia, we say an adage to describe a situation of that sort: Toviyya sinned and Zigud is flogged. Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another.,There, in Eretz Yisrael, they say a different adage with the same application: Shechem married a woman and Mavgai circumcised himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit.,A certain elder said to him: I heard in the lecture delivered by Rava that the High Priests share the blame, as they should have pleaded for mercy for their generation and they did not plead. Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is like in this incident where a certain man was eaten by a lion at a distance of three parasangs from the place of residence of Rabbi Yehoshua ben Levi, and Elijah the prophet did not speak with him for three days because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, Rav Yehuda says that Rav says: With regard to the curse of a Sage, even if it is baseless, i.e., based on a mistaken premise, it nevertheless comes to fruition and affects the object of the curse. From where do we derive this? It is derived from this incident involving Ahithophel. When David dug the drainpipes in preparation for building the Temple, the waters of the depths rose and sought to inundate the world. David said: What is the halakha? Is it permitted to write the sacred name on an earthenware shard and throw it into the depths, so that the water will subside and stand in its place? There was no one who said anything to him. David said: Anyone who knows the answer to this matter and does not say it shall be strangled.,Then Ahithophel raised an a fortiori inference on his own and said: And if in order to make peace between a man and his wife in the case of a sota, when the husband suspects his wife of having committed adultery, the Torah says: My name that was written in sanctity shall be erased on the water, then, in order to establish peace for the whole world in its entirety, is it not all the more so permitted? Ahithophel said to David: It is permitted. David wrote the sacred name on an earthenware shard and cast it into the depths, and the water in the depths subsided and stood in its place.,And even so it is written that during the rebellion of Absalom: “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: Rabbi Abbahu says: With regard to the curse of a Sage, even if it is stated conditionally, it comes to realization. From where do we derive this? It is derived from an incident involving Eli the High Priest, as Eli said to Samuel, after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: “Therefore may God do to you, and more also, if you hide any matter from me of all the matters that He spoke unto you” (I Samuel 3:17). And even though it is written immediately thereafter: “And Samuel told him all the matters, and did not hide from him” (I Samuel 3:18), it is written at the time of Samuel’s death: “And his sons did not follow in his ways” (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. | |
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| 463. Babylonian Talmud, Moed Qatan, 2a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eros •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 106 |
464. Babylonian Talmud, Sotah, 2a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 155 2a. מתני׳ | 2a. one who issues a warning to his wife not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [sota], Rabbi Eliezer says: He issues a warning to her based on, i.e., in the presence of, two witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a sota even if two witnesses saw her seclusion with another man. And the husband gives the bitter water to her to drink based on the testimony of one witness who saw the seclusion, or even based on his own testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. Rabbi Yehoshua says: He both issues a warning to her based on two witnesses and gives the bitter water to her to drink based on the testimony of two witnesses.,The mishna asks: How does he issue a warning to her in an effective manner? If he says to her in the presence of two witnesses: Do not speak with the man called so-and-so, and she nevertheless spoke with him, she is still permitted to her home, i.e., she is permitted to engage in sexual intercourse with her husband, and if she is the wife of a priest she is still permitted to partake of teruma.,However, if after he told her not to speak with so-and-so, she entered into a secluded place and remained with that man long enough to become defiled, i.e., sufficient time to engage in sexual intercourse, she is forbidden to her home from that moment until she undergoes the sota rite. And likewise, if she was the wife of a priest she is prohibited from partaking of teruma, as she was possibly disqualified by her infidelity, so long as her innocence is not proven by means of the bitter water. And if her husband dies childless before she drinks the bitter water, she perform ḥalitza with her late husband’s brother and may not enter into levirate marriage, as, if she had been unfaithful, levirate marriage is forbidden.,Nashim. Now, the tanna arose from tractate Nazir, which is the tractate preceding Sota in the order of the Mishna. What did he teach in Nazir that required that he teach tractate Sota immediately afterward, as at first glance there seems to be no connection between this tractate and Nazir?,The Gemara answers: This was done in accordance with the statement of Rabbi Yehuda HaNasi with regard to the sequence of passages in the Torah, as it is taught in a baraita that Rabbi Yehuda HaNasi says: Why is the portion of a nazirite (Numbers, chapter 6) placed adjacent to the portion of a sota (Numbers, chapter 5)? This was done to tell you that anyone who sees a sota in her disgrace as she undergoes the rite of the bitter water should renounce wine, as wine is one of the causes of sexual transgression, as it loosens inhibitions. For the same reason that the Torah teaches these passages one after the other, Rabbi Yehuda HaNasi arranged these tractates one after the other.,The Gemara asks: But if so, let him teach tractate Sota first and then let him teach tractate Nazir, which is the way these topics are ordered in the Torah, and also accords better with the statement of Rabbi Yehuda HaNasi. The Gemara answers: Since the tanna taught tractate Ketubot, and in that tractate he taught a chapter that begins: One who vows, in which there are several mishnayot concerning vows between husbands and wives, he then taught tractate Nedarim, whose subject is the halakhot of vows. And since he taught tractate Nedarim, he then taught tractate Nazir, which is similar to tractate Nedarim in that one becomes a nazirite by taking a vow. And he then teaches tractate Sota, in accordance with the statement of Rabbi Yehuda HaNasi.,§ The Gemara begins clarifying the mishna. The mishna states: One who issues a warning to his wife. By employing the descriptive phrase: One who issues a warning, and not the prescriptive phrase: One issues a warning, the tanna indicates that after the fact, yes, it is effective if he issues a warning in this manner, but ideally, no, one should not issue a warning to his wife at all ab initio. Apparently, the tanna of our mishna holds that it is prohibited to issue a warning to one’s wife ab initio in a manner that can cause her to become a sota, and all the halakhot concerning a sota are for one who issued a warning when not obligated to do so.,Rav Shmuel bar Rav Yitzḥak says: When Reish Lakish would introduce his discussion of the Torah passage of sota he would say this: Heaven matches a woman to a man only according to his actions, as it is stated: “For the rod of wickedness shall not rest upon the lot of the righteous” (Psalms 125:3), indicating that if one has a wicked wife it is due to his own evil conduct. Rabba bar bar Ḥana says that Rabbi Yoḥa says: And it is as difficult to match a couple together as was the splitting of the Red Sea, as it is stated in a verse that speaks of the exodus from Egypt: “God makes the solitary individuals dwell in a house; He brings out prisoners into prosperity [bakosharot]” (Psalms 68:7). God takes single individuals and causes them to dwell in a house by properly matching a man to a woman. This is similar to the exodus from Egypt, which culminated in the splitting of the Red Sea, where He released prisoners into prosperity.,The Gemara asks: Is that so that a man is matched to a woman according to his actions? But Rav Yehuda says that Rav says: Forty days before an embryo is formed a Divine Voice issues forth and says: The daughter of so-and-so is destined to marry so-and-so; such and such a house is destined to be inhabited by so-and-so; such and such a field is destined to be farmed by so-and-so. This clearly states that these matters, including marriage, are decreed for a person even before he is formed. The Gemara answers: This is not difficult. This statement that Rav Yehuda says in the name of Rav is with regard to a first match [zivug], while this statement of Rabba bar bar Ḥana in the name of Rabbi Yoḥa is with regard to a second match. A first match is decreed in heaven; a second match is according to one’s actions.,§ The Gemara now clarifies the dispute in the mishna. Rabbi Eliezer says: The husband must issue a warning to her based on, i.e., in the presence of, two witnesses, and he gives the bitter water to her to drink based on the testimony of one witness. Rabbi Yehoshua says: He both issues a warning to her based on two witnesses and gives the bitter water to her to drink based on the testimony of two witnesses who saw them secluded together. The Gemara notes: Rabbi Eliezer and Rabbi Yehoshua disagree only with regard to the requisite number of witnesses for the warning and the seclusion, whether one or two witnesses are required, but with regard to the testimony concerning defilement after the warning was issued and seclusion had occurred, they agree that even the testimony of one witness is deemed credible to establish that the woman actually engaged in sexual intercourse with the man while secluded.,The Gemara comments: And we learned also in another mishna (31a) that if a single witness says: I saw that she was defiled, then she would not drink the bitter water, as the testimony is accepted, and her husband must divorce her and she forfeits payment of her marriage contract. Therefore, there is no need to perform the sota rite.,The Gemara asks: By Torah law, from where do we derive that one witness is deemed credible with regard to testifying that a sota engaged in sexual intercourse? The Gemara answers: As the Sages taught in reference to the verse describing the circumstances in which a woman defiled through an act of adultery becomes forbidden to her husband, which states: “And a man lie with her carnally and it be hid from the eyes of her husband, she being defiled secretly, and there is no witness [ed] against her” (Numbers 5:13), the verse is speaking of a lack of two witnesses. When the verse refers to the lack of an ed, written in the singular, it actually indicates that there are not two witnesses against her, but only one, as the baraita will now explain.,The baraita continues and asks: Or perhaps the verse is referring only to a case where there was not even one witness to the act of sexual intercourse, as the singular usage of the word ed would seem to indicate? The baraita now proves that elsewhere the word ed is used to indicate two witnesses, as the verse states: “One witness [ed] shall not rise up against a man for any iniquity or any sin that he sins; by the mouth of two witnesses or by the mouth of three witnesses shall a matter be established” (Deuteronomy 19:15). | |
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| 465. Babylonian Talmud, Sukkah, 53a, 53b, 21a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 105 |
466. Babylonian Talmud, Taanit, 16a, 6b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 106| 6b. הנודר עד הגשמים משירדו גשמים עד שתרד רביעה שניה,רב זביד אמר לזיתים דתנן מאימתי כל אדם מותרין בלקט בשכחה ובפאה משילכו הנמושות בפרט ובעוללות משילכו עניים בכרם ויבואו בזיתים משתרד רביעה שניה,מאי נמושות אמר ר' יוחנן סבי דאזלי אתיגרא ר"ל אמר לקוטי בתר לקוטי,רב פפא אמר כדי להלך בשבילי הרשות דאמר מר מהלכין כל אדם בשבילי הרשות עד שתרד רביעה שניה,רב נחמן בר יצחק אמר לבער פירות שביעית דתנן עד מתי נהנין ושורפין בתבן ובקש של שביעית עד שתרד רביעה שניה,מאי טעמא דכתיב (ויקרא כה, ז) ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך בבית כלה לחיה מן השדה כלה לבהמתך מן הבית,אמר רבי אבהו מאי לשון רביעה דבר שרובע את הקרקע כדרב יהודה דאמר רב יהודה מיטרא בעלה דארעא הוא שנאמר (ישעיהו נה, י) כי כאשר ירד הגשם והשלג מן השמים ושמה לא ישוב כי אם הרוה את הארץ והולידה והצמיחה,ואמר רבי אבהו רביעה ראשונה כדי שתרד בקרקע טפח שניה כדי לגוף בה פי חבית אמר רב חסדא גשמים שירדו כדי לגוף בהן פי חבית אין בהן משום ועצר,ואמר רב חסדא גשמים שירדו קודם ועצר אין בהן משום ועצר,אמר אביי לא אמרן אלא קודם ועצר דאורתא אבל קודם ועצר דצפרא יש בהן משום ועצר דאמר רב יהודה בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) מה אעשה לך אפרים מה אעשה לך יהודה וחסדכם כענן בקר וגו',א"ל רב פפא לאביי והא אמרי אינשי במפתח בבי מיטרא בר חמרא מוך שקך וגני לא קשיא הא דקטיר בעיבא הא דקטיר בענני,אמר רב יהודה טבא לשתא דטבת ארמלתא איכא דאמרי דלא ביירי תרביצי ואיכא דאמרי דלא שקיל שודפנא איני והאמר רב חסדא טבא לשתא דטבת מנוולתא לא קשיא הא דאתא מיטרא מעיקרא הא דלא אתא מיטרא מעיקרא,ואמר רב חסדא גשמים שירדו על מקצת מדינה ועל מקצת מדינה לא ירדו אין בהן משום ועצר איני והכתיב (עמוס ד, ז) וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' ואמר רב יהודה אמר רב שתיהן לקללה,לא קשיא הא דאתא טובא הא דאתא כדמבעי ליה אמר רב אשי דיקא נמי דכתיב תמטר תהא מקום מטר ש"מ,א"ר אבהו מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברך אמר רב יהודה אמר רב מודים אנחנו לך ה' אלהינו על כל טפה וטפה שהורדת לנו ור' יוחנן מסיים בה הכי אילו פינו מלא שירה כים ולשוננו רנה כהמון גליו כו' עד אל יעזבונו רחמיך ה' אלהינו ולא עזבונו ברוך רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא אל ההודאות אמר רב פפא הלכך | 6b. In the case of one who vows to prohibit from himself a type of benefit until the rains, the vow is in effect from when the rains begin to fall until the second rainfall, as this is considered the time of the rains.,Rav Zevid said: The time of the second rainfall is also significant with regard to a halakha that deals with olives, as we learned in a mishna: From when is any person permitted to collect gleanings, forgotten sheaves, and pe’a, produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only from when the searchers [namoshot], the last of the poor to arrive, have left the field. From when may anyone collect yield of the vineyard in the case of the single grapes and small, incompletely formed clusters of grapes, likewise reserved for the poor? From when the poor have left the vineyard and come back after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case of forgotten olives? From when the second rainfall falls.,Incidentally, the Gemara asks: What is the meaning of the term for searchers, namoshot? Rabbi Yoḥa said: It is referring to elders who walk with a staff [atigra]. Since they walk very slowly, they certainly see everything they wish to collect. Reish Lakish said: It is referring to the gleaners who come after all the gleaners, i.e., who arrive after two rounds of the poor have passed through the field.,Rav Pappa said that the time of the second rainfall is significant so that one can know until when it is permitted to walk on the permitted paths in fields. One may utilize certain paths on private property, provided no damage is caused to the field. As the Master said: Anyone may walk on the permitted paths until the second rainfall falls. One who walks on them at a later point in time is likely to trample the plowed field and damage its crops.,Rav Naḥman bar Yitzḥak said that the time of the second rainfall is significant for determining when to remove the produce of the Sabbatical Year from one’s possession. As we learned in a mishna: Until when may one derive benefit and burn the straw and the hay of the Sabbatical Year? Until the second rainfall falls.,The Gemara asks: What is the reason that one must remove the produce of the Sabbatical Year from one’s possession? The Gemara answers: As it is written with regard to the Sabbatical Year: “And for your cattle and for the beasts in your land all its increase shall be for food” (Leviticus 25:7). This verse indicates that as long as a beast, i.e., a non-domesticated animal, is able to find and eat produce in the field, you may feed your cattle, your domesticated animals, from that type of food in the house. However, when a given type of produce has ceased to be available to the beast in the field, cease providing it to your cattle in the house. After the time of the second rainfall there is no longer any straw or hay in the fields.,§ The Gemara returns to the subject of rain. Rabbi Abbahu said: What is the meaning of the term for rainfall, revia? It is referring to a matter that penetrates [rove’a], i.e., which causes the earth to bear fruit. This is in accordance with the opinion of Rav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: “For as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout” (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife.,And Rabbi Abbahu further said: For rainfall to be considered the first rainfall it must be sufficient to enter the ground and saturate it to a depth of one handbreadth. The second rainfall must be sufficient that the soil is moistened enough to seal the opening of a barrel with its mud. Rav Ḥisda said: Rains which fall and create sufficient mud to seal the opening of a barrel with them means that the year does not constitute a fulfillment of the verse: “And He will close up the heavens and there will be no rain” (Deuteronomy 11:17).,And Rav Ḥisda said: Rain that falls early in the day, prior to the recitation of Shema, which includes the verse: “And He will close up the heavens,” is enough to ensure that the hour does not constitute a fulfillment of the verse: “And He will close up the heavens,” even if no more rain falls at that time.,Abaye said: We said this only if the rain fell during the day, prior to the recitation of “and He will close up” of the evening Shema. However, if a small amount of rain falls prior to the recitation of “and He will close up” of the morning Shema, this rain could still constitute an expression of “and He will close up.” As Rav Yehuda bar Yitzḥak said: These morning clouds have no substance; they generally yield minimal or no rain. As it is written: “What can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud” (Hosea 6:4). This verse indicates that morning clouds contain little benefit.,Rav Pappa said to Abaye: But people say the well-known maxim: When the gates, i.e., doors, are opened in the morning and there is rain, donkey-driver, fold your sack and go to sleep, as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is not difficult. This statement of Rav Pappa is referring to when the sky is overcast with heavy clouds, from which rain will fall all day, whereas that statement of Rav Ḥisda is referring to a morning when the sky is overcast with light clouds which will not bring substantial rain.,§ Rav Yehuda said: It is good for the year when the month of Tevet is a widower, i.e., when it features no rainfall. The Gemara explains: Some say that this is so that the gardens [tarbitzei] should not be desolate, as too much rain damages vegetables. And some say: The reason is that it should not suffer blight caused by excessive rain. The Gemara asks: Is that so? But didn’t Rav Ḥisda say: It is good for the year when the month of Tevet is disgusting, i.e., muddy from rain. The Gemara answers: This is not difficult. This statement of Rav Yehuda is referring to a year when it rained initially, i.e., before Tevet, in which case rain during Tevet is not beneficial. That statement of Rav Ḥisda is referring to a year when it did not rain initially, before Tevet, and therefore rain during Tevet is beneficial.,And Rav Ḥisda also said: Rain that fell on one part of a country and did not fall on another part of the country does not constitute a fulfillment of the verse: “And He will close up the heavens.” The Gemara raises an objection: Is that so? But isn’t it written: “And I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece upon which it did not rain withered” (Amos 4:7). And Rav Yehuda said that Rav said: Both the area that receives rain and the area that does not receive rain are cursed. This statement indicates that rain that falls on only part of a country is a curse.,The Gemara answers: This is not difficult. This, Rav Yehuda’s statement, is referring to a case when excessive rain falls in one part of the country and causes damage; whereas that, Rav Ḥisda’s statement, is referring to a situation when the requisite amount of rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. Rav Ashi said: The language is also precise in the verse in Amos that deals with excessive rain in one place, as it is written: “Was rained upon,” which indicates that it shall be a place of rain, i.e., an area filled with rain and water. The Gemara concludes: Indeed, learn from it that this is the correct interpretation.,Rabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride, that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.,The Gemara asks: What blessing does one recite over rain? Rav Yehuda said that Rav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yoḥa concludes the blessing as follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves, etc. And one continues with the formula of the nishmat prayer recited on Shabbat morning, until: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessed are You, O Lord, to Whom abundant thanksgivings are offered.,The Gemara asks: Why does the blessing specify abundant thanksgivings and not all thanksgivings? Rava said: Emend the formula of the blessing and say: God of thanksgivings. Rav Pappa said: Therefore, as there are differences of opinion on this, |
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467. Babylonian Talmud, Yoma, 54b, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 174, 175, 198| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. all her splendor” (Lamentations 1:6). What is the meaning of: “All her splendor [hadara]”? It means: Her chamber [ḥadra], i.e., something that was hidden within the innermost chambers, namely the Ark. You, Rabbi Shimon ben Yoḥai, what do you say in response to this? He said to him: As I say, the Ark was buried in its place and not exiled, as it is stated: “And the staves were so long that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8).,Rabba said to Ulla: From where in this verse may it be inferred that the Ark was buried in its place? Ulla replied that the source is as it is written: “And they are there to this day,” which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: And is it the case that anywhere that it is written “to this day” it means forever, as opposed to the time when the verse was written? But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” (Judges 1:21)? So too here, let us say that the Jebusites were not exiled from Jerusalem.,But wasn’t it taught in a baraita that Rabbi Yehuda says: No person passed through the land of Judea for fifty-two years after the destruction of the Temple by Nebuchadnezzar, as it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [behema], all have fled and gone” (Jeremiah 9:9). Behema, spelled beit, heh, mem, heh, has a numerical value of fifty-two, alluding to the fact that no one passed through the land for fifty-two years.,And it was taught in another baraita that Rabbi Yosei says: For seven years a curse of brimstone and salt endured in Eretz Yisrael, rendering it unfit for human habitation. And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; from where does he learn this? It is derived from a verbal analogy between “covet” and “covet.” It is written here: “And he shall make a firm covet with many for one week” (Daniel 9:27), i.e., seven years. And it is written there: “And that its entire land is brimstone and salt…They shall say: Because they forsook the covet of the Lord, the God of their fathers” (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla said to him: Here, with regard to the Ark, it is written: “And they are there”; whereas there, in the verse that deals with the Jebusites, it is not written. And anywhere that “there” is written with the phrase “to this day” it means forever. The Gemara raises an objection from the following verse: “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” (I Chronicles 4:42–43).,The Gemara explains its objection: But Sennacherib, king of Assyria, had already come, and through his policy of forced population transfer he had scrambled all the nations of the lands, as it is stated in reference to Sennacherib: “And I have removed the bounds of the peoples, and have robbed their treasures” (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is a conclusive refutation of Ulla’s statement.,Rav Naḥman said that a Sage taught in the Tosefta: And the Rabbis say that the Ark of the Covet was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned in a mishna: There was an incident involving a certain priest who was occupied with various matters, and he saw a floor tile in the woodshed that was different from the others. One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. He came and informed his friend of the uneven tile, but was unable to finish his report and provide the exact location of the tile before his soul departed from his body. And consequently they knew definitively that the Ark was buried there, but its location was meant to be kept secret.,The Gemara asks: What was he doing, that priest who noticed the misplaced tile? Rabbi Ḥelbo said: He was occupied with his axe, i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. And fire burst out and consumed that priest, so the exact location remains unknown.,§ Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written in that same verse: “But they could not be seen without” (I Kings 8:8). How can one reconcile this contradiction? They were seen and yet not seen, i.e., the staves were partially visible. This was also taught in a baraita: “The ends of the staves were seen”; one might have thought that they did not move from their position and did not protrude at all. Therefore, the verse states: “And the staves were so long.” One might have thought that they ripped through the curtain and emerged on the other side; therefore, the verse states: “They could not be seen without.”,How is this so? The staves of the Ark pushed and protruded and stuck out against the curtain toward the outside, and appeared like the two breasts of a woman pushing against her clothes. As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.,Rav Ḥisda raised an objection: How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: “But they shall not go in to see the sacred objects as they are being covered, lest they die” (Numbers 4:20), and Rav Yehuda said that Rav said: When the vessels were put into their containers for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?,Rav Naḥman said in answer: This is analogous to a bride; as long as she is engaged but still in her father’s house, she is modest in the presence of her husband. However, once she is married and comes to her father-in-law’s house to live with her husband, she is no longer modest in the presence of her husband. Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple.,Rav Ḥana bar Rav Ketina raised an objection from the aforementioned mishna: There was an incident involving a certain priest who was occupied and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman said to him: This is not difficult, as you are speaking of when she was divorced. Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, and when a woman is divorced she returns to her original beloved but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: With what are we dealing here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? If we say this is referring to the First Temple, was there a curtain between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. Rather, we will say this is referring to the Second Temple; but were there cherubs there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: Actually, Rav Ketina is referring to the First Temple, and what is the curtain that he mentioned? It is the curtain of the gates. For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates.,As Rabbi Zeira said that Rav said: There were thirteen curtains in the Second Temple: Seven opposite, i.e., on the inside of, seven gates; two additional ones within the Temple, one of which was at the entrance to the Sanctuary and the other one of which was at the entrance to the Entrance Hall. Two additional curtains were within the partition, in the Holy of Holies in place of the one-cubit partition, and two corresponding to them were above in the upper chamber. Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well.,Rav Aḥa bar Ya’akov said: Actually, Rav Ketina’s statement is referring to the Second Temple: There was a curtain at the entrance of the Holy of Holies, and indeed there were images of cherubs there, i.e., drawn or engraved pictures of the cherubs on the walls. As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, within and without” (I Kings 6:29), and it is further stated: “And he overlaid them with gold fitted upon the graven work” (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls.,And it is written: “According to the space of each with loyot” (I Kings 7:36). The Gemara asks: What is the meaning of: “According to the space of each with loyot”? Rabba bar Rav Sheila said: |
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| 468. Papyri, Papyri Graecae Magicae, 4.316, 4.365, 4.366, 4.388, 4.318, 4.1859, 4.349, 4.317, 4.324, 4.370, 4.325, 4.1845, 4.383, 4.1844, 4.1843, 4.1856, 4.1842, 4.319, 4.369, 4.348, 4.320, 4.336, 4.321, 4.346, 4.338, 4.337, 4.1850, 4.372, 4.371, 4.328, 4.386, 4.1839, 4.350, 4.1867, 4.376, 4.323, 4.1858, 4.322, 4.387, 4.1838, 4.1841, 4.465, 4.384, 4.460, 4.461, 4.1760, 4.1759, 4.462, 4.463, 4.1758, 4.1757, 4.339, 4.1763, 4.395, 4.444, 4.1775, 4.1774, 4.1773, 4.464, 4.368, 4.459, 4.1840, 4.327, 4.326, 4.385, 4.1857, 4.347, 4.367, 4.351, 4.1826, 4.453, 4.1762, 4.454, 4.455, 4.456, 4.1761, 4.458, 4.452, 4.380, 4.340, 4.379, 4.302, 4.1830, 4.301, 4.1863, 4.391, 4.363, 4.300, 4.356, 4.299, 4.1831, 4.1864, 4.392, 4.1832, 4.357, 4.303, 4.308, 4.364, 4.1861, 4.1865, 4.307, 4.1834, 4.355, 4.306, 4.1828, 4.1837, 4.310, 4.309, 4.1833, 4.1827, 4.312, 4.358, 4.298, 4.314, 4.313, 4.1866, 4.354, 4.353, 4.311, 4.393, 4.389, 4.361, 4.1860, 4.1836, 4.305, 4.1855, 4.332, 4.1846, 4.331, 4.330, 4.329, 4.382, 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4.1971, 4.2168, 4.1973, 4.1994, 4.1995, 4.1996, 4.1997, 4.1998, 4.1999, 4.2000, 4.1993, 4.2001, 4.2003, 4.2004, 4.2005, 4.2006, 4.2007, 4.2008, 4.2009, 4.2002, 4.1934, 4.1992, 4.1990, 4.1974, 4.1975, 4.1976, 4.1977, 4.1978, 4.1979, 4.1980, 4.1991, 4.1981, 4.1983, 4.1984, 4.1985, 4.1986, 4.1987, 4.1988, 4.1989, 4.1982, 13.309, 4.1933, 4.1931, 13.330, 13.331, 13.332, 13.333, 13.334, 13.335, 13.336, 13.337, 13.338, 13.339, 13.340, 13.341, 13.342, 13.343, 13.344, 4.663, 13.329, 13.328, 13.327, 13.311, 13.312, 13.313, 13.314, 13.315, 13.316, 13.317, 13.345, 13.318, 13.320, 13.321, 13.322, 13.323, 13.324, 13.325, 13.326, 13.319, 13.346, 13.347, 13.348, 13.369, 13.370, 13.371, 13.372, 13.373, 13.374, 13.375, 13.368, 13.376, 13.378, 13.379, 13.380, 13.381, 4.1928, 4.1929, 4.1930, 13.377, 4.1932, 13.367, 13.365, 13.349, 13.350, 13.351, 13.352, 13.353, 13.354, 13.355, 13.366, 13.356, 13.358, 13.359, 13.360, 13.361, 13.362, 13.363, 13.364, 13.357, 4.664, 4.666, 13.411, 13.412, 13.413, 13.414, 13.415, 13.416, 13.417, 13.418, 13.419, 13.410, 13.420, 13.422, 13.423, 13.424, 13.425, 13.426, 13.427, 13.428, 13.429, 13.430, 13.421, 13.409, 13.408, 13.407, 13.386, 13.387, 13.388, 13.389, 13.390, 13.391, 13.392, 13.393, 13.394, 13.395, 13.396, 13.397, 13.398, 13.399, 13.400, 13.401, 13.402, 13.403, 13.404, 13.405, 13.406, 13.431, 13.385, 13.432, 13.434, 13.460, 13.461, 13.462, 13.463, 13.464, 13.465, 13.466, 13.467, 13.468, 13.459, 13.469, 13.471, 13.472, 13.473, 13.474, 13.475, 13.476, 13.477, 13.478, 13.479, 13.470, 13.458, 13.457, 13.456, 13.435, 13.436, 13.437, 13.438, 13.439, 13.440, 13.441, 13.442, 13.443, 13.444, 13.445, 13.446, 13.447, 13.448, 13.449, 13.450, 13.451, 13.452, 13.453, 13.454, 13.455, 13.433, 13.480, 13.384, 13.382, 13.383, 4.2555, 4.2556, 4.2558, 4.2559, 4.2560, 4.2561, 4.2562, 4.2563, 4.2564, 4.2565, 4.2566, 4.2557, 13.481, 13.483, 4.2577, 4.2578, 4.2579, 4.2580, 4.2581, 4.2582, 4.2583, 4.2584, 4.2585, 4.2576, 4.2586, 4.2588, 4.2589, 4.2590, 4.2591, 4.2592, 4.2593, 4.2594, 4.2595, 4.2596, 4.2587, 4.2575, 4.2574, 4.2573, 13.582, 13.583, 13.584, 13.585, 13.586, 13.587, 13.588, 13.589, 13.590, 13.591, 13.592, 13.593, 13.594, 13.595, 13.596, 4.2567, 4.2568, 4.2569, 4.2570, 4.2571, 4.2572, 4.2597, 13.581, 4.2598, 4.2600, 13.597, 13.598, 13.599, 13.600, 13.601, 13.602, 13.603, 13.604, 13.605, 4.2788, 4.2789, 4.2791, 4.2792, 4.2793, 4.2794, 4.2795, 4.2796, 4.2797, 4.2798, 4.2799, 4.2790, 4.2787, 4.2786, 4.2785, 4.2601, 4.2602, 4.2603, 4.2604, 4.2605, 4.2606, 4.2607, 4.2608, 4.2609, 4.2610, 4.2611, 4.2612, 4.2613, 4.2614, 4.2615, 4.2616, 4.2617, 4.2618, 4.2619, 4.2620, 4.2621, 4.2599, 13.482, 13.580, 13.578, 13.509, 13.510, 13.511, 13.512, 13.513, 13.514, 13.515, 13.516, 13.517, 13.508, 13.518, 13.520, 13.521, 13.522, 13.523, 13.524, 13.525, 13.526, 13.527, 13.528, 13.519, 13.507, 13.506, 13.505, 13.484, 13.485, 13.486, 13.487, 13.488, 13.489, 13.490, 13.491, 13.492, 13.493, 13.494, 13.495, 13.496, 13.497, 13.498, 13.499, 13.500, 13.501, 13.502, 13.503, 13.504, 13.529, 13.579, 13.530, 13.532, 13.558, 13.559, 13.560, 13.561, 13.562, 13.563, 13.564, 13.565, 13.566, 13.557, 13.567, 13.569, 13.570, 13.571, 13.572, 13.573, 13.574, 13.575, 13.576, 13.577, 13.568, 13.556, 13.555, 13.554, 13.533, 13.534, 13.535, 13.536, 13.537, 13.538, 13.539, 13.540, 13.541, 13.542, 13.543, 13.544, 13.545, 13.546, 13.547, 13.548, 13.549, 13.550, 13.551, 13.552, 13.553, 13.531, 4.665, 4.2044, 4.2045, 4.2046, 4.2047, 4.2048, 4.2049, 4.2050, 4.2051, 4.2052, 4.2043, 4.2053, 4.2055, 4.2056, 4.2057, 4.2058, 4.2059, 4.2060, 4.2061, 4.2062, 4.2063, 4.2054, 4.2042, 4.2041, 4.2040, 4.759, 4.760, 4.761, 13.9, 13.8, 13.7, 13.6, 13.5, 13.4, 13.3, 13.2, 4.762, 4.2031, 4.2032, 4.2033, 4.2034, 4.2035, 4.2036, 4.2037, 4.2038, 4.2039, 4.2064, 4.758, 4.2065, 4.2067, 4.2092, 4.2093, 4.2094, 4.2095, 4.2096, 4.2097, 4.2098, 4.2099, 4.2100, 4.2091, 4.2101, 4.2103, 4.2104, 4.2105, 4.2106, 4.2107, 4.2108, 4.2109, 4.2110, 4.2111, 4.2102, 4.2090, 4.2089, 4.2088, 13.1, 4.2068, 4.2069, 4.2070, 4.2071, 4.2072, 4.2073, 4.2074, 4.2075, 4.2076, 4.2077, 4.2078, 4.2079, 4.2080, 4.2081, 4.2082, 4.2083, 4.2084, 4.2085, 4.2086, 4.2087, 4.2066, 4.2112, 4.757, 4.755, 4.692, 4.693, 4.694, 4.695, 4.696, 4.697, 4.698, 4.699, 4.700, 4.691, 4.701, 4.703, 4.704, 4.705, 4.706, 4.707, 13.15, 13.14, 13.13, 13.12, 4.702, 4.690, 4.689, 4.688, 4.667, 4.668, 4.669, 4.670, 4.671, 4.672, 4.673, 4.674, 4.675, 4.676, 4.677, 4.678, 4.679, 4.680, 4.681, 4.682, 4.683, 4.684, 4.685, 4.686, 4.687, 13.11, 4.756, 13.10, 4.709, 4.735, 4.736, 4.737, 4.738, 4.739, 4.740, 4.741, 4.742, 4.743, 4.734, 4.744, 4.746, 4.747, 4.748, 4.749, 4.750, 4.751, 4.752, 4.753, 4.754, 4.745, 4.733, 4.732, 4.731, 4.710, 4.711, 4.712, 4.713, 4.714, 4.715, 4.716, 4.717, 4.718, 4.719, 4.720, 4.721, 4.722, 4.723, 4.724, 4.725, 4.726, 4.727, 4.728, 4.729, 4.730, 4.708, 4.2113, 4.2115, 4.2554, 4.763, 4.764, 4.765, 4.766, 4.767, 4.768, 4.769, 4.770, 4.2553, 4.771, 4.773, 4.774, 4.775, 4.776, 4.777, 4.778, 4.779, 4.780, 4.781, 4.772, 4.2552, 4.2551, 4.2550, 4.2529, 4.2530, 4.2531, 4.2532, 4.2533, 4.2534, 4.2535, 4.2536, 4.2537, 4.2538, 4.2539, 4.2540, 4.2541, 4.2542, 4.2543, 4.2544, 4.2545, 4.2546, 4.2547, 4.2548, 4.2549, 4.782, 4.2528, 4.783, 4.785, 4.809, 4.808, 4.807, 4.786, 4.787, 4.788, 4.789, 4.790, 4.791, 4.792, 4.793, 4.794, 4.795, 4.796, 4.797, 4.798, 4.799, 4.800, 4.801, 4.802, 4.803, 4.804, 4.805, 4.806, 4.784, 4.2114, 4.2527, 4.2525, 4.2456, 4.2457, 4.2458, 4.2459, 4.2460, 4.2461, 4.2462, 4.2463, 4.2464, 4.2455, 4.2465, 4.2467, 4.2468, 4.2469, 4.2470, 4.2471, 4.2466, 4.2454, 4.2453, 4.2452, 4.2116, 4.2117, 4.2118, 4.2119, 4.2120, 4.2121, 4.2122, 4.2123, 4.2124, 4.2125, 4.2441, 4.2442, 4.2443, 4.2444, 4.2445, 4.2446, 4.2447, 4.2448, 4.2449, 4.2450, 4.2451, 4.2526, 4.2505, 4.2506, 4.2507, 4.2508, 4.2509, 4.2510, 4.2511, 4.2512, 4.2513, 4.2504, 4.2514, 4.2516, 4.2517, 4.2518, 4.2519, 4.2520, 4.2521, 4.2522, 4.2523, 4.2524, 4.2515, 4.2503, 4.2502, 4.2501, 13.152, 4.2493, 4.2494, 4.2495, 4.2496, 4.2497, 4.2498, 4.2499, 4.2500, 13.151, 4.515, 13.149, 13.116, 13.115, 13.114, 13.113, 13.112, 13.111, 13.110, 13.109, 13.108, 13.107, 13.106, 13.105, 13.104, 13.103, 13.102, 4.542, 4.543, 4.544, 4.545, 4.546, 4.547, 4.548, 4.549, 4.550, 4.552, 4.553, 4.551, 13.101, 13.78, 13.77, 13.76, 13.75, 13.79, 4.541, 13.80, 13.82, 13.100, 13.99, 13.98, 13.97, 13.96, 13.95, 13.94, 13.93, 13.81, 13.92, 13.90, 13.89, 13.88, 13.87, 13.86, 13.85, 13.84, 13.83, 13.91, 4.540, 4.539, 4.538, 4.476, 4.477, 4.478, 4.479, 4.480, 4.481, 4.482, 4.483, 4.475, 4.484, 4.486, 4.487, 4.488, 4.489, 4.490, 4.491, 4.492, 4.493, 4.485, 4.494, 4.495, 4.497, 4.520, 4.521, 4.522, 4.523, 4.524, 4.525, 4.526, 4.527, 4.519, 4.528, 4.530, 4.531, 4.532, 4.533, 4.534, 4.535, 4.536, 4.537, 4.529, 4.496, 4.518, 4.516, 4.498, 4.499, 4.500, 4.501, 4.502, 4.503, 4.504, 4.505, 4.517, 4.506, 4.508, 4.509, 4.510, 4.511, 4.512, 4.513, 4.514, 4.507, 3.526, 3.525, 3.524, 3.523, 3.522, 3.521, 3.520, 3.519, 3.518, 3.517, 3.516, 3.515, 3.514, 13.74, 13.73, 13.72, 13.71, 3.527, 3.528, 3.529, 3.530, 3.548, 3.547, 3.546, 3.545, 3.544, 3.543, 3.542, 3.541, 13.70, 3.540, 3.538, 3.537, 3.536, 3.535, 3.534, 3.533, 3.532, 3.531, 3.539, 13.69, 13.68, 13.67, 3.506, 3.505, 3.504, 3.503, 3.502, 3.501, 3.500, 3.499, 3.507, 3.498, 3.496, 3.495, 3.494, 3.497, 3.549, 3.508, 3.510, 13.66, 13.65, 13.64, 13.63, 13.62, 13.61, 13.60, 13.59, 3.509, 13.58, 13.56, 13.55, 13.54, 13.53, 13.52, 3.513, 3.512, 3.511, 13.57, 3.550, 3.551, 3.552, 3.611, 3.610, 3.609, 3.608, 3.607, 3.606, 3.604, 3.603, 3.602, 3.601, 3.600, 3.599, 3.598, 3.597, 3.605, 3.596, 3.595, 3.593, 3.570, 3.569, 3.568, 3.567, 3.566, 3.565, 3.564, 3.563, 3.571, 3.562, 3.560, 3.559, 3.558, 3.557, 3.556, 3.555, 3.554, 3.553, 3.561, 3.594, 3.572, 3.574, 3.592, 3.591, 3.590, 3.589, 3.588, 3.587, 3.586, 3.585, 3.573, 3.584, 3.582, 3.581, 3.580, 3.579, 3.578, 3.577, 3.576, 3.575, 3.583, 4.3095, 4.3094, 4.3093, 4.3092, 4.3091, 4.3090, 4.3089, 4.3088, 4.3087, 4.3086, 4.3096, 4.3097, 4.3098, 4.3099, 4.3117, 4.3116, 4.3115, 4.3114, 4.3113, 4.3112, 4.3111, 4.3110, 4.3109, 4.3107, 4.3106, 4.3105, 4.3104, 4.3103, 4.3102, 4.3101, 4.3100, 4.3108, 4.3118, 4.3119, 4.3120, 4.3121, 12.238, 12.237, 12.236, 12.235, 12.234, 12.233, 12.232, 12.231, 12.239, 12.230, 12.228, 12.227, 12.226, 12.225, 12.224, 12.223, 12.222, 12.221, 12.229, 12.220, 12.240, 12.242, 12.258, 12.259, 12.260, 12.261, 12.262, 12.255, 12.254, 12.253, 12.241, 12.252, 12.250, 12.249, 12.248, 12.247, 12.246, 12.245, 12.244, 12.243, 12.251, 12.219, 12.217, 4.2800, 12.214, 12.213, 12.212, 12.211, 12.210, 12.209, 12.208, 12.207, 12.205, 12.204, 12.203, 12.202, 12.201, 4.3124, 4.3123, 4.3122, 12.206, 12.218, 12.216, 12.215, 12.263, 12.264, 12.265, 12.266, 12.267, 12.268, 12.269, 4.810, 4.811, 4.812, 4.813, 4.814, 4.815, 12.256, 1-22 (= xiv 93-114), 1-15 (= lxi 63-78), 11 (= xiv 150-231), 1-33 (= xiv 117-49), 22b, 13.131, 13.132, 13.133, 13.134, 13.135, 13.136, 13.137, 13.138, 13.130, 13.139, 13.141, 13.142, 13.143, 13.144, 13.145, 13.146, 13.147, 13.148, 13.140, 13.129, 13.127, 13.128, 13.117, 13.119, 13.120, 13.121, 13.122, 13.123, 13.124, 13.125, 13.126, 13.118, 4.817, 4.818, 4.819, 4.820, 4.821, 4.822, 4.823, 4.824, 4.816, 4.825, 4.827, 4.828, 4.829, 4.826, 13.150, 4.2801, 4.2803, 4.205, 4.204, 4.203, 4.202, 4.201, 4.200, 4.199, 4.198, 4.197, 4.196, 4.195, 4.194, 4.193, 4.192, 4.191, 4.190, 4.189, 4.188, 4.187, 4.186, 4.185, 4.184, 4.183, 4.182, 4.181, 4.206, 4.207, 4.208, 4.209, 4.235, 4.234, 4.233, 4.232, 4.231, 4.230, 4.229, 4.228, 4.227, 4.226, 4.225, 4.224, 4.180, 4.223, 4.221, 4.220, 4.219, 4.218, 4.217, 4.216, 4.215, 4.214, 4.213, 4.212, 4.211, 4.210, 4.222, 4.236, 4.179, 4.177, 4.176, 4.175, 4.174, 4.173, 4.172, 4.171, 4.170, 4.169, 4.168, 4.167, 4.166, 4.165, 4.178, 4.164, 4.162, 4.161, 4.160, 4.159, 4.158, 4.157, 4.156, 4.155, 4.154, 4.163, 4.237, 4.239, 4.238, 4.264, 4.263, 4.262, 4.261, 4.260, 4.259, 4.258, 4.257, 4.256, 4.255, 4.254, 4.253, 4.252, 4.251, 4.250, 4.249, 4.248, 4.247, 4.246, 4.245, 4.244, 4.243, 4.242, 4.241, 4.240, 4.265, 4.266, 4.267, 4.268, 7.651, 7.650, 7.649, 7.648, 7.647, 7.646, 7.645, 7.644, 7.643, 4.285, 4.284, 4.283, 4.282, 4.280, 4.279, 4.278, 4.277, 4.276, 4.275, 4.274, 4.273, 4.272, 4.271, 4.270, 4.269, 4.281, 57.18, 57.17, 57.16, 57.15, 57.14, 57.13, 57.12, 57.11, 57.10, 57.9, 57.8, 57.7, 57.6, 57.5, 57.4, 57.3, 57.2, 57.1, 57.19, 57.20, 57.21, 57.22, 57.37, 57.36, 57.34, 57.33, 57.32, 57.31, 57.30, 57.29, 57.28, 57.27, 57.26, 57.25, 57.24, 57.23, 57.35, 13.702, 13.703, 13.704, 13.705, 13.706, 13.707, 13.708, 13.709, 13.710, 13.711, 13.712, 13.713, 13.714, 13.715, 13.716, 13.717, 13.718, 13.719, 13.720, 13.721, 13.722, 13.723, 13.724, 13.725, 13.726, 13.701, 13.700, 13.699, 13.698, 13.672, 13.673, 13.674, 13.675, 13.676, 13.677, 13.678, 13.679, 13.680, 13.681, 13.682, 13.683, 13.727, 13.684, 13.686, 13.687, 13.688, 13.689, 13.690, 13.691, 13.692, 13.693, 13.694, 13.695, 13.696, 13.697, 13.685, 13.728, 13.730, 13.731, 13.732, 13.733, 13.734, 13.729, 13.671, 13.670, 13.668, 1.114, 1.115, 1.116, 1.117, 1.118, 1.119, 1.120, 1.121, 1.122, 1.123, 1.124, 1.125, 1.126, 1.127, 1.128, 1.129, 1.130, 1.131, 1.132, 1.133, 1.134, 1.135, 1.136, 1.137, 1.138, 1.113, 1.112, 1.111, 1.110, 1.84, 1.85, 1.86, 1.87, 1.88, 1.89, 1.90, 1.91, 1.92, 1.93, 1.94, 1.95, 1.139, 1.96, 1.98, 1.99, 1.100, 1.101, 1.102, 1.103, 1.104, 1.105, 1.106, 1.107, 1.108, 1.109, 1.97, 1.83, 1.140, 1.142, 1.173, 1.174, 1.175, 1.176, 1.177, 1.178, 1.179, 1.180, 1.181, 1.182, 1.183, 1.184, 1.185, 1.186, 1.187, 1.188, 1.189, 1.190, 1.191, 1.192, 1.193, 1.194, 1.195, 1.172, 1.171, 1.170, 1.169, 1.143, 1.144, 1.145, 1.146, 1.147, 1.148, 1.149, 1.150, 1.151, 1.152, 1.153, 1.154, 1.141, 1.155, 1.157, 1.158, 1.159, 1.160, 1.161, 1.162, 1.163, 1.164, 1.165, 1.166, 1.167, 1.168, 1.156, 1.82, 1.80, 13.620, 13.621, 13.622, 13.623, 13.624, 13.625, 13.626, 13.627, 13.628, 13.629, 13.630, 13.631, 13.632, 13.633, 13.634, 13.635, 13.636, 13.637, 13.638, 13.639, 13.640, 13.641, 13.642, 13.643, 13.644, 13.619, 13.618, 13.617, 13.616, 13.645, 13.606, 13.607, 13.608, 13.609, 13.610, 13.611, 13.612, 13.613, 13.614, 13.615, 1.81, 13.646, 13.648, 1.55, 1.56, 1.57, 1.58, 1.59, 1.60, 1.61, 1.62, 1.63, 1.64, 1.65, 1.66, 1.67, 1.68, 1.69, 1.70, 1.71, 1.72, 1.73, 1.74, 1.75, 1.76, 1.77, 1.78, 1.79, 1.54, 1.53, 1.52, 1.51, 13.649, 13.650, 13.651, 13.652, 13.653, 13.654, 13.655, 13.656, 13.657, 13.658, 13.659, 13.660, 13.647, 13.661, 13.663, 13.664, 13.665, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 13.662, 13.666, 13.667, 13.669, 3.632, 4.948, 4.947, 4.945, 4.944, 4.943, 4.942, 4.941, 4.940, 4.939, 4.946, 3.631, 4.995, 4.996, 4.997, 4.998, 4.999, 4.1000, 4.1001, 4.1002, 4.1003, 4.1004, 4.1005, 4.1006, 4.1007, 4.1008, 4.1009, 4.1010, 4.1011, 4.1012, 4.1013, 4.1014, 4.1015, 4.1016, 4.1017, 4.1018, 4.1019, 4.994, 4.993, 4.1020, 4.1021, 4.1023, 4.1024, 4.1025, 4.1026, 4.1027, 4.1028, 4.1029, 4.1030, 4.1031, 4.1032, 4.1033, 4.1034, 4.1035, 4.1022, 3.630, 3.629, 3.628, 8.63, 8.62, 8.61, 8.60, 8.59, 8.58, 8.57, 8.56, 8.55, 8.54, 8.53, 8.52, 8.51, 8.50, 8.49, 8.48, 8.47, 8.46, 8.45, 8.44, 8.43, 8.42, 8.41, 8.40, 8.39, 3.627, 3.626, 3.625, 3.624, 3.623, 3.622, 3.621, 3.620, 3.619, 3.618, 3.617, 3.616, 3.615, 3.613, 3.612, 3.614, 8.38, 4.2834, 4.2835, 4.2836, 4.2837, 4.2838, 4.2839, 4.2840, 4.2841, 4.2842, 4.2843, 4.2844, 4.2845, 4.2846, 4.2847, 4.2848, 4.2849, 4.2850, 4.2851, 4.2852, 4.2853, 4.2854, 4.2855, 4.2856, 4.2857, 4.2858, 4.2833, 4.2832, 4.2831, 4.2830, 4.2804, 4.2805, 4.2806, 4.2807, 4.2808, 4.2809, 4.2810, 4.2811, 4.2812, 4.2813, 4.2814, 4.2815, 4.2859, 4.2816, 4.2818, 4.2819, 4.2820, 4.2821, 4.2822, 4.2823, 4.2824, 4.2825, 4.2826, 4.2827, 4.2828, 4.2829, 4.2817, 4.2860, 4.2862, 4.2890, 4.2889, 4.2863, 4.2864, 4.2865, 4.2866, 4.2867, 4.2868, 4.2869, 4.2870, 4.2871, 4.2872, 4.2873, 4.2874, 4.2861, 4.2875, 4.2877, 4.2878, 4.2879, 4.2880, 4.2881, 4.2882, 4.2883, 4.2884, 4.2885, 4.2886, 4.2887, 4.2888, 4.2876, 8.37, 8.36, 4.985, 4.986, 4.987, 4.988, 4.989, 4.990, 4.991, 4.992, 8.35, 8.34, 8.33, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.6, 8.19, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.20, 8.5, 8.3, 8.4, 8.1, 8.2, 7.888, 7.889, 7.890, 7.891, 7.892, 7.893, 7.894, 7.895, 7.896, 7.897, 7.898, 7.899, 7.900, 7.901, 7.902, 7.903, 7.904, 7.905, 7.906, 7.907, 7.908, 7.909, 7.910, 7.911, 7.887, 7.886, 7.885, 7.884, 4.1386, 4.1387, 4.1388, 4.1389, 7.862, 7.863, 7.864, 7.865, 7.866, 7.867, 7.868, 7.869, 7.913, 7.870, 7.872, 7.873, 7.874, 7.875, 7.876, 7.877, 7.878, 7.879, 7.880, 7.881, 7.882, 7.883, 7.871, 4.1385, 7.914, 7.916, 7.917, 7.918, 7.915, 4.1384, 4.1382, 4.2942, 4.1383, 4.1357, 4.1358, 4.1359, 4.1360, 4.1361, 4.1362, 4.1363, 4.1364, 4.1365, 4.1366, 4.1367, 4.1368, 4.1369, 4.1370, 4.1371, 4.1372, 4.1373, 4.1374, 4.1375, 4.1376, 4.1377, 4.1378, 4.1379, 4.1380, 4.1381, 4.1356, 4.1355, 4.1354, 4.1353, 4.1331, 4.1332, 4.1333, 4.1334, 4.1335, 4.1336, 4.1337, 4.1338, 4.1339, 4.1341, 4.1342, 4.1343, 4.1344, 4.1345, 4.1346, 4.1347, 4.1348, 4.1349, 4.1350, 4.1351, 4.1352, 4.1340, 4.2802, 7.912, 4.2169, 4.1972, 4.2145, 4.2146, 4.2147, 4.2148, 4.2149, 4.2150, 4.2151, 4.2152, 4.2153, 4.2154, 4.2158, 4.2159, 4.2160, 4.2161, 4.2162, 4.2163, 4.2164, 4.2165, 4.2166, 4.2167, 4.2157, 4.2156, 4.2155, 4.2198, 4.2199, 4.2200, 4.2201, 4.2202, 4.2203, 4.2204, 4.2205, 4.2206, 4.2207, 4.2208, 4.2209, 4.2210, 4.2211, 4.2212, 4.2213, 4.2214, 4.2215, 4.2216, 4.2217, 4.2218, 4.2219, 4.2220, 4.2197, 4.2196, 4.2195, 4.2194, 4.2170, 4.2171, 4.2172, 4.2173, 4.2174, 4.2175, 4.2176, 4.2177, 4.2178, 4.2179, 4.2180, 4.2221, 4.2181, 4.2183, 4.2184, 4.2185, 4.2186, 4.2187, 4.2188, 4.2189, 4.2190, 4.2191, 4.2192, 4.2193, 4.2182, 4.2222, 4.2223, 4.2224, 5.108, 5.109, 5.110, 5.111, 5.112, 5.113, 5.114, 5.115, 5.116, 5.117, 5.118, 5.107, 5.119, 5.121, 5.122, 5.123, 5.124, 5.125, 5.126, 5.127, 5.120, 5.106, 5.104, 4.2225, 4.2226, 4.2227, 4.2228, 4.2229, 4.2230, 4.2231, 4.2232, 4.2233, 4.2234, 4.2235, 5.105, 4.2236, 4.2238, 4.2239, 4.2240, 5.96, 5.97, 5.98, 5.99, 5.100, 5.101, 5.102, 5.103, 4.2237, 5.137, 5.138, 5.139, 5.140, 5.141, 5.142, 5.143, 5.144, 5.145, 5.146, 5.147, 5.148, 5.149, 5.150, 5.151, 5.152, 5.153, 5.154, 5.155, 5.156, 5.157, 5.158, 5.159, 5.136, 5.135, 5.134, 5.133, 5.160, 5.128, 5.129, 5.130, 5.131, 5.132, 5.161, 5.162, 5.163, 5.478, 5.479, 5.480, 5.481, 5.482, 5.483, 5.484, 5.485, 5.486, 5.487, 5.488, 5.477, 5.489, 5.476, 5.474, 5.164, 5.165, 5.166, 5.167, 5.168, 5.169, 5.170, 5.171, 5.172, 5.459, 5.460, 5.475, 5.461, 5.463, 5.464, 5.465, 5.466, 5.467, 5.468, 5.469, 5.470, 5.471, 5.472, 5.473, 5.462, 19a, 11a, 4.2415, 4.2414, 4.2413, 4.2404, 4.2401, 4.2402, 4.2403, 4.2416, 4.2405, 4.2406, 4.2407, 4.2408, 4.2409, 4.2410, 4.2411, 4.2412, 4.2417, 4.2419, 4.2425, 4.2424, 4.2423, 4.2422, 4.2421, 4.2420, 4.2418, 4.2429, 4.2428, 4.2427, 4.2426, 4.2430, 4.2431, 4.2432, 4.2433, 4.2440, 4.2439, 4.2438, 4.2437, 4.2436, 4.2435, 4.2434, 4.2400, 4.2399, 4.2397, 122.10, 122.11, 122.12, 122.14, 4.2398, 4.2145-2240 (2165), 122.13, 122.4, 122.2, 122.3, 122.1, 71, 36.257, 36.261, 36.260, 36.259, 36.258, 36.256, 36.223, 36.222, 36.221, 36.264, 36.262, 36.263, 4.2393, 4.2394, 4.2392, 4.2396, 4.2390, 4.2389, 4.2388, 4.2387, 4.2386, 4.2385, 4.2395, 4.2383, 4.2373, 4.2374, 4.2384, 4.2375, 4.2376, 4.2377, 4.2391, 4.2378, 4.2379, 4.2382, 4.2380, 4.2381, 7.510, 7.505, 7.512, 7.506, 7.507, 7.508, 7.509, 7.511, 7.513, 7.515, 7.522, 7.523, 7.524, 7.525, 7.526, 7.527, 7.528, 7.516, 7.517, 7.518, 7.519, 7.520, 7.521, 7.514 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 290 |
| 469. Philostratus, Pictures, 1.10, 1.16.4, 1.23, 2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros •eros (god and personification) Found in books: Capra and Floridi, Intervisuality: New Approaches to Greek Literature (2023) 262, 263, 292; Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 275; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 709 |
| 470. Nag Hammadi, Trimorphic Protennoia, 45.2-45.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 183 |
| 471. Origen, On Jeremiah (Homilies 1-11), 5.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eros (love), in origen Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 170 |
472. Babylonian Talmud, Hagigah, 5b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. is not from among them. The Sages said to Rava: Master, you are not subject to His hiding of the face, as your prayers are heard, and you are not subject to: “And they shall be devoured,” as the authorities take nothing from you. He said to them: Do you know how many gifts I send in private to the house of King Shapur? Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. Even so, the Sages looked upon Rava with suspicion. In the meantime, messengers from the house of King Shapur sent for him and imprisoned him to extort more money from him. Rava said: This is as it is taught in a baraita that Rabban Shimon ben Gamliel said: Wherever the Sages looked upon someone, it resulted in either death or poverty.,With regard to the verse: “And I will hide my face in that day” (Deuteronomy 31:18), Rava said that the Holy One, Blessed be He, said: Even though I hid my face from them and My Divine Presence is not revealed, nevertheless: “I speak with him in a dream” (Numbers 12:6). Rav Yosef said: His hand is outstretched, guarding over us, as it is stated: “And I have covered you in the shadow of my hand” (Isaiah 51:16).,The Gemara relates: Rabbi Yehoshua ben Ḥaya was standing in the house of the Caesar. A certain heretic, who was also present, gestured to him, indicating that his was the nation whose Master, God, turned His face away from it. Rabbi Yehoshua gestured to him that His hand is outstretched over us in protection. The Caesar said to Rabbi Yehoshua: What did he gesture to you, and how did you respond? He replied: He indicated that mine is the nation whose Master turned His face from it, and I gestured to him that His hand is outstretched over us.,The members of the Caesar’s household said to that heretic: What did you gesture to him? He said to them: I gestured that his is the nation whose Master has turned His face from it. They asked: And what did he gesture to you? He said to them: I don’t know; I did not understand. They said: How can a man who does not know what others gesture to him dare to gesture in the presence of the king? They took him out and killed him.,The Gemara relates: When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from the threat of the heretics, when there is no scholar like you who can refute them? He said to them that the verse states: “Is wisdom no more in Teiman? Has counsel perished from the prudent? Has their wisdom vanished?” (Jeremiah 49:7). He explained: Since counsel has perished from the prudent, from the Jewish people, the wisdom of the nations of the world has vanished as well, and there will be no superior scholars among them.,And if you wish, say instead that the same idea can be derived from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, a children’s teacher. He heard a child who was reading a verse out loud: “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” (Amos 4:13). Rabbi Ila said: With regard to a servant whose master declares to him what is his proper speech, is there a remedy for him? The Gemara asks. What is the meaning of the phrase: “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife before engaging in relations is declared to a person at the time of death, and he will have to account for it.,The Gemara asks: Is that so? Is it prohibited for a man to speak in this manner with his wife? Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard Rav chatting and laughing with his wife, and performing his needs, i.e., having relations with her. Rav Kahana said out loud: The mouth of Rav is like one who has never eaten a cooked dish, i.e., his behavior is lustful. Rav said to him: Kahana, leave, as this is not proper conduct. This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is not difficult. Here, where this type of speech is permitted, it is referring to a situation where he must appease his wife before relations, and therefore this speech is appropriate. However, this statement, that it is prohibited, is referring to a situation where he doesn’t need to appease her. In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: “But if you will not hear it, my soul shall weep in secret [bemistarim] for your pride” (Jeremiah 13:17). Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place where He cries, and its name is Mistarim. What is the meaning of “for your pride”? Rav Shmuel bar Yitzḥak said: God cries due to the pride of the Jewish people, which was taken from them and given to the gentile nations. Rav Shmuel bar Naḥmani said: He cries due to the pride of the kingdom of Heaven, which was removed from the world.,The Gemara asks: But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” (I Chronicles 16:27)? The Gemara responds: This is not difficult. This statement, that God cries, is referring to the innermost chambers, where He can cry in secret, whereas this statement, that He does not cry, is referring to the outer chambers.,The Gemara asks: And doesn’t God cry in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” (Isaiah 22:12)? The Gemara responds: The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” (Isaiah 33:7).,The verse continues: “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jeremiah 13:17). Rabbi Elazar said: Why these three references to tears in the verse? One is for the First Temple; one is for the Second Temple; and one is for the Jewish people who were exiled from their place. And there are those who say: The last one is for the unavoidable dereliction of the study of Torah in the wake of the exile.,The Gemara asks: Granted, according to the one who said that the last tear is for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said that this tear is for the dereliction of the study of Torah, what is the meaning of: “Because the Lord’s flock is carried away captive”? The Gemara answers: Since the Jewish people were exiled from their place, there is no greater involuntary dereliction of the study of Torah than that which was caused by this.,The Sages taught that there are three types of people for whom the Holy One, Blessed be He, cries every day: For one who is able to engage in Torah study and does not engage in it; and for one who is unable to engage in Torah study and nevertheless he endeavors and engages in it; and for a leader who lords over the community.,The Gemara relates: Rabbi Yehuda HaNasi was holding the book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth the beauty of Israel” (Lamentations 2:1), in his distress the book fell from his hand. He said: From a high roof to a deep pit, i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we can go and greet? The people of the city said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi Yehuda HaNasi: You sit here; do not demean your dignified status as Nasi to visit someone beneath your stature. I will go and greet him.,Rabbi Yehuda HaNasi grabbed him and went with him anyway, and together they greeted the blind scholar. When they were leaving him, he said to them: You greeted one who is seen and does not see; may you be worthy to greet the One Who sees and is not seen. Rabbi Yehuda HaNasi said to Rabbi Ḥiyya: Now, if I had listened to you and not gone to greet him, you would have prevented me from receiving this blessing.,They said to the blind scholar: From whom did you hear that we are worthy of this blessing? He said to them: I heard it from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When Rabbi Ya’akov grew elderly, his teacher said to him: Do not despair, my Master, that my Master is unable to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov said to him: Is it a minor matter, that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” (Psalms 49:10–11)? In this regard an a fortiori reference applies: Just as one who sees Sages in their death will live, all the more so one who sees them in their lifetime. From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road to reach the study hall and as he would immediately travel back again to arrive home for the festival of Sukkot, he spent only one day in the school of Rav. And the Sages would disparagingly call him: A student of Torah for one day. He was offended and read the following verse about himself: “I am as one that is a laughingstock to his neighbor, a man who calls upon God, and He answers him” (Job 12:4). Rabbi Yoḥa said to him: Please do not punish the Sages, i.e., do not take offense and be harsh with them, as this will cause them to be punished by God.,Rabbi Yoḥa left Rav Idi and went to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” (Isaiah 58:2). But is it possible that only during the day they seek Him and at night they do not seek Him? What is the meaning of daily? Rather, this verse comes to say to you that with regard to anyone who engages in Torah study even one day a year, the verse ascribes him credit as though he engaged in Torah study the entire year.,And the same applies to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). But did they sin for forty years? Didn’t they sin for only forty days? Rather, this comes to say to you that anyone who transgresses a sin even one day a year, the verse ascribes him liability as though he transgressed the entire year.,§ The mishna taught: Who is a minor who is exempt from the mitzva of appearance in the Temple? Any child who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount. Rabbi Zeira strongly objects to this: |
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473. Babylonian Talmud, Bava Qamma, 60b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197| 60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי | 60b. A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22).,§ The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning.” And it says in another verse: “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). And it says: “Outside the sword will bereave, and in the chambers terror” (Deuteronomy 32:25).,The Gemara asks: What is the reason for citing the additional verses introduced with the term: And it says? The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: And if you would say that this matter, the first verse that states that none of you shall go out until morning, applies only at night, but in the day one may think that the principle does not apply, for this reason the Gemara teaches: Come and hear: “Come, my people, enter into your chambers, and shut your doors behind you.”,And if you would say that this matter applies only where there is no fear inside, which explains why it is preferable to remain indoors, but where there is fear inside, one might think that when he goes out and sits among people in general company it is better, therefore, the Gemara introduces the third verse and says: Come and hear: “Outside the sword will bereave, and in the chambers terror.” This means that although there is terror in the chambers, outside the sword will bereave, so it is safer to remain indoors.,At a time when there was a plague, Rava would close the windows of his house, as it is written: “For death is come up into our windows” (Jeremiah 9:20).,The Sages taught: If there is famine in the city, spread your feet, i.e., leave the city, as it is stated in the verse: “And there was a famine in the land; and Abram went down into Egypt to sojourn there” (Genesis 12:10). And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4).,What is the reason for citing the second verse, introduced with the term: And it says? And if you would say that this matter, the principle of leaving the city, applies only where there is no uncertainty concerning a life-threatening situation, but where there is uncertainty concerning a life-threatening situation this principle does not apply, come and hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.”,The Sages taught: If there is a plague in the city, a person should not walk in the middle of the road, due to the fact that the Angel of Death walks in the middle of the road, as, since in Heaven they have given him permission to kill within the city, he goes openly in the middle of the road. By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the Angel of Death does not have permission to kill within the city, he hides himself and walks on the side of the road.,The Sages taught: If there is a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, and for this reason it is a dangerous place. And this matter, the danger in the synagogue, applies only when there are no children learning in the synagogue, and there are not ten men praying in it. But if there are children learning or ten men praying there, it is not a dangerous place.,The Sages taught: If the dogs in a certain place are crying for no reason, it is a sign that they feel the Angel of Death has come to the city. If the dogs are playing, it is a sign that they feel that Elijah the prophet has come to the city. These matters apply only if there is no female dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. One Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of halakha, and the other Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of aggada. Rabbi Yitzḥak Nappaḥa began to say words of aggada but one Sage did not let him, so he began to say words of halakha but the other Sage did not let him.,Rabbi Yitzḥak Nappaḥa said to them: I will relate a parable. To what can this be compared? It can be compared to a man who has two wives, one young and one old. The young wife pulls out his white hairs, so that her husband will appear younger. The old wife pulls out his black hairs so that he will appear older. And it turns out that he is bald from here and from there, i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and said to them: If so, I will say to you a matter that is appropriate to both of you, which contains both halakha and aggada. In the verse that states: “If a fire breaks out, and catches in thorns” (Exodus 22:5), the term “breaks out” indicates that it breaks out by itself. Yet, the continuation of the verse states: “The one who kindled the fire shall pay compensation,” which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: The Holy One, Blessed be He, said that although the fire broke out in the Temple due to the sins of the Jewish people, it is incumbent upon Me to pay restitution for the fire that I kindled.,I, God, kindled a fire in Zion, as it is stated: “The Lord has accomplished His fury, He has poured out His fierce anger; and He has kindled a fire in Zion, which has devoured its foundations” (Lamentations 4:11). And I will build it with fire in the future, as it is stated: “For I, says the Lord, will be for her a wall of fire round about; and I will be the glory in her midst” (Zechariah 2:9).,There is a halakha that can be learned from the verse in Exodus, as the verse begins with damage caused through one’s property: “If a fire breaks out,” and concludes with damage caused by one’s body: “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves to say to you that the liability for his fire damage is due to its similarity to his arrows. Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of aggada on a related topic: The verse states: “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma.,What is the dilemma that David is raising? Rava says that Rav Naḥman says: He was asking about the halakha with regard to a concealed article damaged by a fire. He wanted to know whether the halakha is in accordance with the opinion of Rabbi Yehuda, who holds that one is liable to pay for such damage, or whether the halakha is in accordance with the opinion of the Rabbis, who hold that one is exempt from liability for damage by fire to concealed articles. And the Sages in Bethlehem answered him what they answered him.,Rav Huna stated a different explanation of the verse: There were stacks of barley belonging to Jews in which the Philistines were hiding, and David wanted to burn down the stacks to kill the Philistines and save his own life. He raised the dilemma: What is the halakha? Is it permitted to save oneself by destroying the property of another?,They sent the following answer to him: It is prohibited to save oneself by destroying the property of another. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action, i.e., the normal halakhot of damage do not apply to you since you are king.,The Rabbis, and some say that it was Rabba bar Mari, give an alternative explanation of the dilemma and said: The stacks of barley belonged to Jews, and there were stacks of lentils belonging to the Philistines. David needed barley to feed his animals. And David raised the following dilemma: What is the halakha? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted to take a stack of barley belonging to a Jew, to place before one’s animal for it to consume, with the intent to pay the owner of the barley with the stacks of lentils belonging to the Philistines?,The Sages of Bethlehem sent the following reply to him: “If the wicked restore the pledge, give back that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that even though the robber repays the value of the stolen item, he is nevertheless considered to be wicked, and is described as such in the verse, and a commoner would not be allowed to act as you asked. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action.,The Gemara discusses the different explanations: Granted, according to the one who says that David was asking whether he could take the stacks of barley and exchange them, i.e., repay the owners of the barley, with stacks of lentils, this is as it is written in one verse: “And the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistines” (II Samuel 23:11), and it is written in one other verse: “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, where was a plot of ground full of barley; and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils.,But according to Rav Huna, the one who says that David’s question was asked because he wanted to burn the stacks of barley, for what purpose does he require these two verses? How does he explain this contradiction? Rav Huna could have said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding.,Granted, according to the one who says that David asked his question because he wanted to burn the stacks, this is as it is writ-ten in the following verse with regard to David: “But he stood in the midst of the plot, and saved it, and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). But according to the one who says that David’s question was asked with regard to exchanging the lentils for the barley, what is the meaning of the phrase: “And saved it”?,The Rabbis answer that David saved it in that he did not permit them to exchange the value of the barley with the lentils.,Granted, according to both of these two opinions, this is as it is written in two distinct verses, one describing the field of lentils and one describing the field of barley. |
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474. Babylonian Talmud, Niddah, 31a, 31b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 175 31b. שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה,ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי,ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי,מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר,ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר,ואמר ר' יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה,נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה,שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן,מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי,ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר,ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים,תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה,שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו,ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת,ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת,מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה,| 31b. they delay while in their wives’ abdomen, initially refraining from emitting semen so that their wives will emit seed first, in order that their children will be male, the verse ascribes them credit as though they have many sons and sons’ sons. And this statement is the same as that which Rav Ketina said: I could have made all of my children males, by refraining from emitting seed until my wife emitted seed first. Rava says another method through which one can cause his children to be males: One who wishes to make all of his children males should engage in intercourse with his wife and repeat the act.,§ And Rabbi Yitzḥak says that Rabbi Ami says: A woman becomes pregt only by engaging in intercourse close to the onset of her menstrual cycle, as it is stated: “Behold, I was brought forth in iniquity” (Psalms 51:7). This iniquity is referring to intercourse close to the woman’s menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time.,And Rabbi Yoḥa says: A woman becomes pregt only by engaging in intercourse near the time of her immersion in a ritual bath, through which she is purified from her status as a menstruating woman, as it is stated in the continuation of the same verse: “And in sin [uvḥet] did my mother conceive me” (Psalms 51:7).,The Gemara explains this derivation: From where may it be inferred that this term “ḥet” is a reference to purity? The Gemara answers: As it is written with regard to leprosy of houses: “Veḥittei the house” (Leviticus 14:52), and we translate the verse into Aramaic as: And he shall purify the house. And if you wish, say that the interpretation is derived from here: “Purge me [teḥatte’eni] with hyssop, and I shall be pure” (Psalms 51:9). Evidently, the root ḥet, tet, alef refers to purification.,§ And Rabbi Yitzḥak says that Rabbi Ami says: When a male comes into the world, i.e., when a male baby is born, peace comes to the world, as it is stated: “Send the lambs [khar] for the ruler of the land” (Isaiah 16:1). This khar, or kar, a gift one sends the ruler, contributes to the stability of the government and peace, and the word male [zakhar] can be interpreted homiletically as an abbreviation of: This is a kar [zeh kar].,And Rabbi Yitzḥak from the school of Rabbi Ami says: When a male comes into the world, his loaf of bread, i.e., his sustece, comes into his possession. In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word male [zakhar] as an abbreviation of: This is a kar [zeh kar], and the term kar refers to sustece, as it is written: “And he prepared great provision [kera] for them” (II Kings 6:23).,By contrast, when a female comes into the world, nothing, i.e., no sustece, comes with her. This is derived from the homiletic interpretation of the word female [nekeva] as an abbreviation of the phrase: She comes clean [nekiya ba’a], i.e., empty. Furthermore, until she says: Give me sustece, people do not give her, as it is written in Laban’s request of Jacob: “Appoint me [nokva] your wages, and I will give it” (Genesis 30:28). Laban used the word nokva, similar to nekeva, when he said that he would pay Jacob only if he explicitly demanded his wages.,The students of Rabbi Shimon ben Yoḥai asked him: For what reason does the Torah say that a woman after childbirth brings an offering? He said to them: At the time that a woman crouches to give birth, her pain is so great that she impulsively takes an oath that she will not engage in intercourse with her husband ever again, so that she will never again experience this pain. Therefore, the Torah says that she must bring an offering for violating her oath and continuing to engage in intercourse with her husband.,Rav Yosef objects to this answer: But isn’t the woman an intentional violator of her oath? And if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, the matter depends on her regret of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. And furthermore, if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then she should be required to bring a female lamb or goat as an offering, which is the requirement of one who violated an oath, rather than the bird offering brought by a woman after childbirth.,And the students of Rabbi Shimon ben Yoḥai further inquired of him: For what reason does the Torah say that a woman who gives birth to a male is ritually impure for seven days, but a woman who gives birth to a female is impure for fourteen days? Rabbi Shimon ben Yoḥai answered them: When a woman gives birth to a male, over which everyone is happy, she regrets her oath, that she will never again engage in intercourse with her husband, already seven days after giving birth. By contrast, after giving birth to a female, over which everyone is unhappy, she regrets her oath only fourteen days after giving birth.,And the students further asked him: For what reason does the Torah say that circumcision is performed only on the eighth day of the baby’s life, and not beforehand? He answered them: It is so that there will not be a situation where everyone is happy at the circumcision ceremony but the father and mother of the infant are unhappy, as they are still prohibited from engaging in intercourse.,It is taught in a baraita that Rabbi Meir would say: For what reason does the Torah say that a menstruating woman is prohibited from engaging in intercourse with her husband for seven days? It is because if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too accustomed to her, and would eventually be repulsed by her. Therefore, the Torah says that a menstruating woman shall be ritually impure for seven days, during which she is prohibited from engaging in intercourse with her husband, so that when she becomes pure again she will be dear to her husband as at the time when she entered the wedding canopy with him.,§ The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what reason is it the norm that a man pursues a woman for marriage, but a woman does not pursue a man? Rabbi Dostai answered them by citing a parable of a person who lost an item. Who searches for what? Certainly the owner of the lost item searches for his item; the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost.,And the students of Rabbi Dostai further asked him: For what reason does a man engage in intercourse facing down, and a woman engage in intercourse facing up toward the man? Rabbi Dostai answered them: This man faces the place from which he was created, i.e., the earth, and that woman faces the place from which she was created, namely man.,And the students also inquired: For what reason is a man who is angry likely to accept appeasement, but a woman is not as likely to accept appeasement? Rabbi Dostai answered them: It is because this man behaves like the place from which he was created, i.e., the earth, which yields to pressure, and that woman behaves like the place from which she was created, i.e., from bone, which cannot be molded easily.,The students continued to ask Rabbi Dostai: For what reason is a woman’s voice pleasant, but a man’s voice is not pleasant? He answered: This man is similar to the place from which he was created, the earth, which does not issue a sound when it is struck, and that woman is similar to the place from which she was created, a bone, which makes a sound when it is struck. The proof that a woman’s voice is pleasant is that it is stated in Song of Songs that the man says to his beloved: “For sweet is your voice, and your countece is beautiful” (Song of Songs 2:14).,,girls are considered menstruating women from the time they lie in their cradle. And the Samaritan men impart ritual impurity to the lower bedding like the upper bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge [zav]: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is due to the fact that Samaritan men are considered men who engage in intercourse with menstruating women.,And they are considered men who engage in intercourse with menstruating women because Samaritan women observe the seven-day menstrual period of ritual impurity for each and every emission of blood, even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood.,But one who enters the Temple while wearing those garments upon which a Samaritan had lain is not liable to bring an offering for entering the Temple in a status of impurity, nor does one burn teruma that came into contact with those garments, because their impurity is uncertain.,What are the circumstances of this statement? If the mishna is referring to girls who already see menstrual blood, then even our own, i.e., Jewish girls, are also considered menstruating women under such circumstances. And if it is referring to girls who do not yet see menstrual blood, then their girls, i.e., those of the Samaritans, should also not have the status of menstruating women.,Rava, son of Rav Aḥa bar Rav Huna, says that Rav Sheshet says: Here we are dealing with an unspecified case, i.e., it is unknown whether these girls have experienced their first menstrual period. Since there is a minority of girls who see menstrual blood, we are concerned with regard to each Samaritan girl that she might be from this minority. The Gemara asks: And who is the tanna who taught that one must be concerned for the minority? | |
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| 475. Iamblichus, Theologoumena Arithmeticae, p. 5.18 de falco (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 54 |
| 476. Eusebius of Caesarea, Preparation For The Gospel, 3.1.1-3.1.7, 3.8.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 166 |
| 477. Eusebius of Caesarea, Ecclesiastical History, 6.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros (love), in rist’s analysis Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 53 |
| 478. Iamblichus, Concerning The Mysteries, a b c d\n0 32.8-33.11 32.8 32 8\n1 7.1 7.1 7 1\n2 5.7 5.7 5 7\n3 4.2 4.2 4 2\n4 2.11 2.11 2 11\n5 5.26 5.26 5 26\n6 2.10 2.10 2 10\n7 3.2.1 3.2.1 3 2\n8 5.26.240.9 5.26.240.9 5 26\n9 8.4.22 8.4.22 8 4\n10 7.3.253.12 7.3.253.12 7 3\n11 7.3.253.13 7.3.253.13 7 3\n12 7.3.253.14 7.3.253.14 7 3\n13 8.4.267.2 8.4.267.2 8 4\n14 3.6.113.1 3.6.113.1 3 6\n15 3.6.113.2 3.6.113.2 3 6\n16 3.14.134.8 3.14.134.8 3 14\n17 4.12.197 4.12.197 4 12\n18 4.12.196 4.12.196 4 12\n19 4.12.195 4.12.195 4 12\n20 7.3.253.12-254.2 7.3.253.12 7 3\n21 4.12.195.12 4.12.195.12 4 12\n22 7.3 7.3 7 3\n23 3.7.115.8 3.7.115.8 3 7\n24 3.7.115.2 3.7.115.2 3 7\n25 3.7.115.3 3.7.115.3 3 7\n26 3.7.115.4 3.7.115.4 3 7\n27 3.7.115.5 3.7.115.5 3 7\n28 3.7.115.6 3.7.115.6 3 7\n29 3.7.115.7 3.7.115.7 3 7\n30 9.2.274.4 9.2.274.4 9 2\n31 9.2.274.5 9.2.274.5 9 2\n32 9.2.274.7 9.2.274.7 9 2\n33 9.2.274.6 9.2.274.6 9 2\n34 3.4.110 3.4.110 3 4\n35 3.5.112 3.5.112 3 5\n36 8.7(269.10-270.5) 8.7(269.10 8 7(269\n37 5.24 5.24 5 24\n38 9.1 9.1 9 1\n39 9.2 9.2 9 2\n40 9.3 9.3 9 3\n41 9.5 9.5 9 5\n42 9.6 9.6 9 6\n43 9.7 9.7 9 7\n44 9.8 9.8 9 8\n45 9.9 9.9 9 9\n46 9.10 9.10 9 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 119 |
| 479. Eusebius of Caesarea, Against Hierocles, 27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •eros, Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370 |
| 480. Firmicus Maternus Julius., Matheseos, 2.27-2.28, 6.32.45-6.32.46 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lot of eros, daimon and lot of necessity •lot of necessity, daimon and lot of eros •vettius valens, on the lot of eros •lot of eros, firmicus version of •lot of eros, double tradition of •lot of eros, formula Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 323, 363 |
| 481. Synesius of Cyrene, On Dreams, 19.45-19.53 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 10 |
| 482. Gregory of Nazianzus, De Vita Sua, 112-113 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 1 |
| 483. Servius, Commentary On The Aeneid, 1.242, 7.678 (4th cent. CE - 5th cent. CE) Tagged with subjects: •love, eros, and sexuality •eros (sexual desire) Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 217; Welch, Tarpeia: Workings of a Roman Myth (2015) 292 |
| 484. Diogenes, Fragments, 345, 350, 343 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 46 |
| 485. Augustine, On The Holy Trinity, 8.8.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros (love) Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41 |
486. Ammianus Marcellinus, History, 14.4.4, 14.6.17, 23.6.76, 31.9.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 404, 406, 408 | 14.6.17. And as skilful directors of battles place in the van dense throngs of brave soldiers, then light-armed troops, after them the javelin-throwers, and last of all the reserve forces, to enter the action in case chance makes it needful, just so those who have charge of a city household, made conspicuous by wands grasped in their right hands, carefully and diligently draw up the array; then, as if the signal had been given in camp, close to the front of the carriage all the weavers march; next to these the blackened service of the kitchen, then all the rest of the slaves without distinction, accompanied by the idle plebeians of the neighbourhood; finally, the throng of eunuchs, beginning with the old men and ending with the boys, sallow and disfigured by the distorted form of their members; so that, wherever anyone goes, beholding the troops of mutilated men, he would curse the memory of that Queen Samiramis of old, who was the first of all to castrate young males, thus doing violence, as it were, to Nature and wresting her from her intended course, since she at the very beginning of life, through the primitive founts of the seed, by a kind of secret law, shows the ways to propagate posterity. |
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| 487. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 4.27, 4.28, 4.29, 4.30, 12.18-13.5, 14.8, 34.9, 34.10, 35, 36, 36.4, 42.13, 45.34-46.1, 46.1, 83.1, 83.2, 83.3, 83.12, 83.18, 83.19, 83.20, 140, 140.5, 143, 145.13, 145.14, 145.15, 145.16, 145.17, 145.19, 145.20, 184.11, 184.12, 184.13, 184.14, 188.5, 188.6, 188.7, 188.8, 188.9, 188.13, 188.14, 190.21, 197.25-198.26, 198.5, 198.6, 198.7, 198.8, 198.9, 198.10, 198.11, 198.12, 198.13, 198.14, 219.8, 219.9, 219.10, 219.11, 219.12, 219.13, 219.14, 219.15, 219.16, 219.17, 219.18, 233.2, 233.3, 233.4, 233.5, 244.22, 244.23, 244.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 177 |
488. Anon., Exodus Rabbah, 15.16, 15.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 197, 264| 15.22. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ, הַרְבֵּה מַעֲשִׂים כָּתַב משֶׁה בַּתּוֹרָה סְתוּמִים עָמַד דָּוִד וּפֵרְשָׁם, אָנוּ מוֹצְאִין מִמַּעֲשֵׂה בְרֵאשִׁית מִשֶּׁבָּרָא שָׁמַיִם וָאָרֶץ בָּרָא הָאוֹר, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאַחַר כָּךְ (בראשית א ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָוִד פֵּרְשׁוֹ מֵאַחַר שֶׁבָּרָא אוֹר בָּרָא שָׁמָיִם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה, וְהָדַר (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, הֲרֵי לָמַדְנוּ מִשֶּׁבָּרָא אוֹר בָּרָא שָׁמָיִם. שְׁלשָׁה בְּרִיּוֹת קָדְמוּ אֶת הָעוֹלָם, הַמַּיִם וְהָרוּחַ וְהָאֵשׁ. הַמַּיִם הָרוּ וְיָלְדוּ אֲפֵלָה, הָאֵשׁ הָרָה וְיָלְדָה אוֹר, הָרוּחַ הָרָה וְיָלְדָה חָכְמָה, וּבְשֵׁשׁ בְּרִיּוֹת אֵלּוּ הָעוֹלָם מִתְנַהֵג, בָּרוּחַ, בַּחָכְמָה, וּבָאֵשׁ, וּבָאוֹר, וּבַחשֶׁךְ, וּבַמָּיִם. לְפִיכָךְ דָּוִד אָמַר (תהלים קד, א): בָּרְכִי נַפְשִׁי אֶת ה' ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, אָדָם רוֹאֶה עַמּוּד נָאֶה אוֹמֵר בָּרוּךְ הַמַּחְצָב שֶׁנֶּחְצַב מִמֶּנּוּ. נָאֶה הָעוֹלָם, בָּרוּךְ הַמָּקוֹם שֶׁחֲצָבוֹ וּבְרָאוֹ בְּדָבָר, אַשְׁרֶיךָ הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָלַךְ [המליך] בָּךְ. בָּשָׂר וָדָם צָר אִיקוּנִין שֶׁלּוֹ עַל הַטַּבְלָא שֶׁל עֵץ, הַטַּבְלָא גְדוֹלָה מִצּוּרָתוֹ, הָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הוּא גָדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה. הָעוֹלָם קָטָן וְהוּא גָּדוֹל מִן הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, מַה תַּלְמוּד לוֹמַר צוּר עוֹלָמִים, שְׁנֵי עוֹלָמִים עָלָיו אֵינָן חֲשׁוּבִין כְּלוּם, לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, מִשֶּׁעָטַף אֶת הָאוֹר חָזַר וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה וגו'. בָּשָׂר וָדָם מִשֶּׁבּוֹנֶה אֶת הַבַּיִת הוּא בּוֹנֶה אֶת הָעֲלִיָּה, הָאֱלֹהִים אֵינוֹ כֵן, מִשֶּׁמָּתַח מַעֲזִיבָה בָּנָה עֲלִיָּה, וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל אֲוִיר הָעוֹלָם עַל בְּלִימָה, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הָאִסְטִיס שֶׁלּוֹ עַל סְעָרָה. וּמִי מוֹדִיעֲךָ כָּל הַדְּבָרִים הָאֵלּוּ, דָּוִד, שֶׁהוּא פֵּרַשׁ מַעֲשֵׂה אֱלֹהִים, לְהוֹדִיעַ לְבָאֵי עוֹלָם גְּבוּרָתוֹ, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָֹּׂם עָבִים רְכוּבוֹ, לֹא בִנְחשֶׁת וְלֹא בְבַרְזֶל אֶלָּא בִּגְזוּזְטְרָאוֹת שֶׁל מָיִם, וְאַחַר כָּךְ בָּנָה אֶת הָעֲלִיּוֹת, לֹא בְאֶבֶן וְלֹא בְגָזִית אֶלָּא רְכָסִים שֶׁל מָיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה שֶׁתִּשָֹּׂא כָּל מַשָֹּׂאוֹ, וְעוֹשֶׂה אוֹתָהּ בְּבַרְזֶל בִּנְחשֶׁת וּבְכֶסֶף וּבְזָהָב, וְהָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הֶעָנָן אֵין בּוֹ מַמָּשׁ וְעוֹשֶׂה סַרְגְּלִין שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָֹּׂם עָבִים רְכוּבוֹ. בָּשָׂר וָדָם אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה מְהַלֵּךְ הוּא עַל אֲבָנִים שֶׁהֵם קָשִׁים, וְהָאֱלֹהִים אֵינוֹ כֵן אֶלָּא עוֹזֵב אֶת הֶעָנָן הַנִּרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. בָּשָׂר וָדָם מַכְתִּיב לוֹ סִטְרַטְיוֹטִין גִּבּוֹרִים בְּרִיאִים כְּדֵי לִלְבּוֹשׁ קַסְדָּא וְשִׁרְיוֹן וּכְלֵי זַיִן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב סִטְרַטְיוֹטִין שֶׁלּוֹ שֶׁאֵינָן נִרְאִין, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, הָרוּחַ יוֹצֵא וְהַבָּרָק אַחֲרָיו, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לוֹהֵט. מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים בַּיּוֹם הַשֵּׁנִי, וּבוֹ בַיּוֹם בָּרָא גֵּיהִנֹּם, שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, כְּגוֹן בָּשָׂר וָדָם שֶׁהוּא קוֹנֶה עֲבָדִים וְאוֹמֵר עֲשׂוּ אַסְפַּתִּין, אָמְרוּ לוֹ לָמָּה כָּךְ, אָמַר לָהֶם שֶׁאִם יִמְרְדוּ יִשְׁמְעוּ אַסְפִּיקוּלָא, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא אֲנִי גֵּיהִנֹּם שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, שֶׁאִם יֶחֶטְאוּ בְּנֵי אָדָם יוֹרְדִין לְתוֹכוֹ. וּמִנַּיִן שֶׁנִּבְרֵאת גֵּיהִנֹּם בַּיּוֹם הַשֵּׁנִי, שֶׁכֵּן הַנָּבִיא מְפָרֵשׁ (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁאָדָם יָכוֹל לוֹמַר אֶתְמוֹל, וְאֵימָתַי אָדָם יָכוֹל לוֹמַר אֶתְמוֹל, בַּיּוֹם הַשֵּׁנִי, שֶׁיּוֹם אֶחָד בַּשַּׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי בַּשַּׁבָּת, שֶׁנֶּאֱמַר (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ, וְאוֹתָהּ שָׁעָה אֶחָד עָרוּם וְאֶחָד לָבוּשׁ, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּתוֹ שֶׁל אֶחָד וְהִלְבִּישָׁהּ לַחֲבֵרוֹ, כָּךְ אָמַר הָאֱלֹהִים (בראשית א, ט): יִקָּווּ הַמַּיִם, גִּלָּה אֶת הָאָרֶץ וְכִסָּה אֶת הַתְּהוֹם. וְכֵן דָּוִד אוֹמֵר (תהלים קד, ו): תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ, (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁרָאָה גִתּוֹ מְלֵאָה עֲנָבִים וְהַכֶּרֶם לִבְצֹר, אָמְרוּ לוֹ וְהֵיכָן אַתָּה נוֹתֵן שְׁאָר עֲנָבִים, בִּשְׁבִיל שֶׁהַגַּת קְטַנָּה, אָמַר לָהֶם אֲנִי עוֹשֶׂה גַת שֶׁתִּטֹּל לְכָל הָעֲנָבִים שֶׁבַּכֶּרֶם, מֶה עָשָׂה רָפַשׁ הָעֲנָבִים וּבָעַט רִאשׁוֹן רִאשׁוֹן וְאַחַר כָּךְ הֵבִיא אֶת הָעֲנָבִים שֶׁבַּכֶּרֶם וְהֶחֱזִיק הַגַּת כָּל הָעֲנָבִים, כָּךְ הָיָה כָּל הָעוֹלָם מָלֵא מַיִם בְּמַיִם וְהָאָרֶץ שְׁקוּעָה בַּמַּיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): וְתֵרָאֶה הַיַּבָּשָׁה, אָמְרוּ הַמַּיִם הֲרֵי הָעוֹלָם אָנוּ מְלֵאִים וְעַד עַכְשָׁו צַר לָנוּ לְהֵיכָן אָנוּ הוֹלְכִין, יְהִי שְׁמוֹ מְבֹרָךְ בָּעַט בָּאוֹקְיָנוֹס וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (שופטים ה, כו): וּמָחֲצָה וְחָלְפָה רַקָּתוֹ. כְּשֶׁהָרַג אוֹתָן יֵשׁ אוֹמְרִים שֶׁהֵן בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם. וְלָמָּה הָרַג אוֹתָן, שֶׁהַבַּיִת שֶׁהוּא מַחֲזִיק מֵאָה חַיִּים מַחֲזִיק אֶלֶף מֵתִים, לְכָךְ נִקְרָא אוֹקְיָנוֹס יַם הַמָּוֶת, וְעָתִיד אֱלֹהִים לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, ח): אֶל הַיָּמָּה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם. כֵּיוָן שֶׁרָאוּ שְׁאָר הַמַּיִם שֶׁבָּעַט בְּאוֹקְיָנוֹס, לְקוֹל צַעֲקָתוֹ בָּרְחוּ חַבְרֵיהֶן, כְּמוֹ חַמָּר בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ וְהָיוּ לְפָנָיו שְׁנֵי עֲבָדִים, אוֹתָן הָרִאשׁוֹנִים רָצִין וּבוֹרְחִין, כָּךְ הָיוּ שְׁאָר הַמַּיִם שֶׁבָּעוֹלָם בּוֹרְחִים מִקּוֹל צַעֲקָתוֹ שֶׁל אוֹקְיָנוֹס, שֶׁנֶּאֱמַר (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, וְהָיוּ בּוֹרְחִין וְלֹא הָיוּ יוֹדְעִין לְהֵיכָן בּוֹרְחִין, שֶׁנֶּאֱמַר (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ אֲדוֹנוֹ הַמְתֵּן לִי בַּשּׁוּק, וְלֹא אָמַר לוֹ הֵיכָן יַמְתִּין, הִתְחִיל הָעֶבֶד אוֹמֵר שֶׁמָּא אֵצֶל בַּסִילְקִי אָמַר לִי לְהַמְתִּינוֹ אוֹ שֶׁמָּא אֵצֶל בֵּית הַמֶּרְחָץ אָמַר לִי, אוֹ שֶׁמָּא בְּצַד פִּיטְרוֹן אָמַר לִי, עָלָה מְצָאוֹ סְטָרוֹ מִסְטָר, אָמַר לוֹ עַל שַׁעַר פַּלְטֵרִין שֶׁל אִפַּרְכוֹס שְׁלַחְתִּיךָ, כָּךְ הָיוּ הַמַּיִם חוֹזְרִים כְּשֶׁשָּׁמְעוּ שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא לַדָּרוֹם וְלֹא לַצָּפוֹן אָמַר לָהֶם אֶלָּא הָיוּ פוֹזְרִין, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, סְטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטָר אָמַר לָהֶם לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ. מִנַּיִן כֵּן, שֶׁנֶּאֱמַר (תהלים קד, ח): אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, וְזֶה מְקוֹמוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר (תהלים קד כו): לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, (תהלים קד, ט): גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לְדִיר וְנָעַל הַמַּסְגֵּר בְּפָנֶיהָ כְּדֵי שֶׁלֹא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה, כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם בַּחוֹל וְהִשְׁבִּיעוֹ שֶׁלֹא יֵצֵא מִן הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. (תהלים קד, י): הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְחָלִים, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ עֲקָלִים שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה, וְהַשֶּׁמֶן יוֹרֵד מִלְמַעְלָה וְהַשֶּׁמֶן יוֹרֵד מִלְּמַטָּה, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כְּבוּשִׁין עַל הַמַּעְיָנוֹת וְהֵן מַקְטִיעִין וְיוֹצְאִין מִבֵּין הֶהָרִים, לְכָךְ כְּתִיב: הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְּחָלִים. אַחַר כָּךְ מַה דָּוִד אוֹמֵר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה חַלּוֹנוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָקִיעַ, מֵאָה וּשְׁמוֹנִים וּשְׁלשָׁה בַּמִּזְרָח, וּמֵאָה וּשְׁמוֹנִים וּשְׁנַיִם בַּמַּעֲרָב, מֵהֶן בָּרָא לַשֶּׁמֶשׁ וּמֵהֶן בָּרָא לַלְּבָנָה, שֶׁיְהֵא הָעוֹלָם שָׁט אַחֲרָיו וְהוּא מְהַלֵּךְ כֻּלָּן חוּץ מֵאַחַד עָשָׂר חַלּוֹנוֹת שֶׁאֵין הַלְּבָנָה נִכְנֶסֶת לְאֶחָד מֵהֶן, כְּגוֹן אִפַּרְכוֹס וְדֻכָּס, שֶׁהָיוּ נוֹטְלִין דּוֹנָטִיבָא. אִפַּרְכוֹס נוֹטֵל לְפִי כְבוֹדוֹ וְדֻכָּס לְפִי כְבוֹדוֹ. כָּךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל וְהַלְּבָנָה נִקְרֵאת קָטָן, לְכָךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל שֶׁהוּא גָדוֹל עַל הַלְּבָנָה אַחַד עָשָׂר יוֹם, לְכָךְ בָּרָא הַלְּבָנָה בִּשְׁבִיל מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְׂרָאֵל מַרְבִּין וּמְמַעֲטִין כַּלְּבָנָה וְאֵינוֹ רַע לָהּ בַּעֲבוּר תַּקָּנַת הַמּוֹעֲדוֹת, שֶׁכָּל הַשָּׁנָה מוֹנָה לַחַמָּה לִשְׁנֵי עוֹלָם וּלְשָׁנִים שֶׁל בְּנֵי אָדָם, וְהוּא שֶׁיּוֹדֵעַ קִצּוֹ שֶׁל כָּל אָדָם וְאָדָם כַּמָּה שָׁנִים רָאָה הַשֶּׁמֶשׁ וְכָל הֵימְךָ לוֹמַר שֶׁבִּשְׁבִיל אֵלּוּ הַמּוֹעֲדוֹת עָשָׂה אֶת הַלְּבָנָה, עָמַד דָּוִד וּפֵרַשׁ עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמְרוּ לוֹ לְדָוִד עַד שֶׁאָנוּ בְּמִצְרַיִם נָטַלְנוּ חֹדֶשׁ שֶׁל לְבָנָה, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם. | |
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| 489. Ambrose, Flight From The World, 413 (4th cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Faraone, Ancient Greek Love Magic (1999) 44 |
| 490. Macrobius, Saturnalia, 1.17.42, 1.18.12-1.18.22, 1.19.16-1.19.18, 1.23.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros (deity/daimon), orphic •vettius valens, on the lot of eros •caduceus, eros and •caduceus, lots of fortune, daimon, eros, necessity and •caduceus, connection of eros, ananke and hermes •eros (deity/daimon), in macrobius Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 36, 340, 341, 353 |
| 491. Aphthonius, Progymnasmata, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 386 |
| 492. Epiphanius, Panarion, 2.31.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 182 |
| 493. Scriptores Historiae Augustae, Al. Sev., 23.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros (god) Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 136 |
| 494. Libanius, Orations, 1.2, 1.5, 2.44, 5.2-5.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •eros Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 405; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 68 |
| 495. Libanius, Letters, 26.2, 61.5, 535.2, 768.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 405 |
| 496. Libanius, Declamationes, 21.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343 |
| 497. Anon., Midrash Psalms, 11.3, 80.2, 137.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 198, 344, 359 |
498. Eunapius, Lives of The Philosophers, 458-459, 457 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370 | 457. For the courtiers framed a conspiracy against the emperors and put forward some private oracle of their own (it is not everyone who can understand what I mean), and when some obscure oracular utterance was given they referred it to Maximus, without admitting to him their real aim, but as though he himself had given forth and reported the oracle, and they desired to learn its meaning more clearly. For it had been made manifest at that time that Maximus alone knew the purposes of the gods, however obscurely they might be conveyed to other men. Accordingly, by putting his mind on the oracle and closely observing what it said, he quickly saw the hidden sense of the words, that is, the truth itself, and he revealed it more truly than an oracle, namely that they had ruined both him who published it, meaning himself, and all men besides, added he, not only those who knew of their plot; but he declared that many more would be unjustly chastised. Moreover from the inmost shrine, as it were, he announced: "After the general and multiform slaughter of all men, in which we shall be the victims of the massacre, the emperor will die a strange death, and will not be given burial or the honour of a tomb." Thus indeed it came to pass, as I have described more fully in my Universal History. For presently the conspirators who had banded together were arrested, and while they were being dragged to prison from all directions and beheaded, like hens at some festival or banquet to entertain the whole populace, Maximus too was dragged away with them, and so came to Antioch where the emperor was staying at the time. |
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| 499. John Chrysostom, Homilies On Genesis, 32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
| 500. John Chrysostom, Carit., 41.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
| 501. Nonnus, Dionysiaca, 48.880, 48.881, 48.882, 16.399, 16.400, 16.402, 48.879, 16.401, 7.56, 7.55, 7.54, 7.53, 7.58, 7.52, 7.45, 7.50, 7.49, 7.48, 7.47, 7.46, 7.51, 7.57, 5.575, 5.574, 24.266, 24.299, 24.298, 24.297, 24.296, 24.295, 24.294, 24.293, 24.292, 24.291, 24.290, 24.289, 24.288, 24.287, 24.286, 24.285, 24.300, 24.284, 24.301, 24.303, 24.305, 24.304, 24.302, 24.283, 24.282, 24.281, 24.280, 24.279, 24.278, 24.277, 24.276, 24.275, 24.274, 24.273, 24.271, 24.270, 24.269, 24.268, 24.267, 24.265, 24.272, 11.472, 11.471, 1.85, 1.61, 1.47, 1.48, 1.49, 1.50, 1.130, 1.129, 1.128, 1.126, 1.125, 1.124, 1.123, 1.122, 1.121, 1.120, 1.119, 1.118, 1.117, 1.116, 1.115, 1.114, 1.60, 1.59, 1.58, 1.46, 1.102, 1.101, 1.100, 1.99, 1.98, 1.137, 1.136, 1.113, 1.135, 1.133, 1.132, 1.131, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.57, 1.134, 1.112, 1.111, 1.110, "1.393-409a", 1.79, 1.80, 1.81, 1.82, 1.83, 1.84, 1.86, 1.87, 1.106, 1.88, 1.89, 1.90, 1.104, 1.103, 1.97, 1.105, 1.107, 1.77, 1.109, 1.108, 1.62, 1.63, 1.64, 1.65, 1.66, 1.67, 1.68, 1.69, 1.78, 1.70, 1.72, 1.73, 1.96, 1.95, 1.94, 1.93, 1.74, 1.75, 1.76, 1.71, 47.294, 47.293, 47.292, 47.291, 47.290, 47.289, 47.288, 47.287, 47.286, 47.285, 1.127, 47.284, 47.283, 47.282, 4.238, 4.239, 4.240, 4.242, 47.281, 47.280, 47.279, 47.278, 47.277, 47.276, 4.241, 1.92, 1.91, 4.246, 47.275, 4.245, 4.244, 4.243, 4.294, 4.295, 4.298, 4.299, 4.300, 4.301, 4.302, 4.303, 4.297, 4.296, 4.305, 11.470, 4.306, 4.293, 4.304 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 86 |
| 502. Macrobius, Saturnalia, 1.17.1-1.17.2, 1.17.42, 1.18.7, 1.18.12-1.18.22, 1.19.16-1.19.18, 1.23.22, 7.3.23-7.3.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eros •eros (deity/daimon), orphic •vettius valens, on the lot of eros •caduceus, eros and •caduceus, lots of fortune, daimon, eros, necessity and •caduceus, connection of eros, ananke and hermes •eros (deity/daimon), in macrobius Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 36, 340, 341, 353; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 136; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 249, 250, 251, 252 |
| 503. Damaskios, De Principiis, 1.318.1-1.318.6, 3.45-3.46 (5th cent. CE - 6th cent. CE) Tagged with subjects: •eros (deity/daimon), orphic •vettius valens, on the lot of eros •caduceus, eros and •caduceus, lots of fortune, daimon, eros, necessity and •caduceus, connection of eros, ananke and hermes •eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 351, 352, 353; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 375 |
| 504. Proclus, In Platonis Timaeum Commentarii, 2.54.8, 2.268.1-2.268.3, 3.99.17-3.99.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 54, 81, 93, 104 |
| 505. Yannai, Shivata Shir Ha-Shirim, 1-2, 20-23, 3-5, 51, 55, 64-67, 70-79, 93, 111 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 199 |
| 506. Yannai, Qedushta Shir Ha-Shirim, 10, 112-114, 12, 124-129, 13, 130-144, 152-169, 179-181, 21-22, 24, 33-34, 38, 50, 54-60, 64-65, 73, 80-86, 89, 9, 92-93, 95, 44 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 255 |
| 507. Damaskios, In Parmenidem, 769.3-769.22, 788.13-788.29, 842.25-842.37 (5th cent. CE - 6th cent. CE) Tagged with subjects: •eros •love (eros) Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 125, 139 |
| 508. Aristaenetus, Letters, 1.1, 1.11, 2.5 (5th cent. CE - 6th cent. CE) Tagged with subjects: •eros Found in books: Capra and Floridi, Intervisuality: New Approaches to Greek Literature (2023) 292; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 113 |
| 509. Proclus, Theologia Platonica ( ), 1.2, 1.4, 1.6, 1.24-1.25, 1.122.4-1.122.6, 1.122.23-1.122.26, 1.123.1-1.123.15, 3.11, 3.15, 3.18, 3.22, 4.9, 5.35.128, 5.38.1-5.38.9, 6.9.44, 6.11.52, 6.13.66, 6.89.21-6.89.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 125; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 181 |
| 510. Proclus, Commentary On Plato'S Republic, 1.95.16-1.95.26, 1.109.1-1.109.3, 1.139.3-1.139.6, 1.235.15-1.235.16, 2.113.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 190 |
| 511. Proclus, In Platonis Parmenidem Commentarii, 2.768, 769.8-769.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 93; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343 |
| 512. Proclus, In Platonis Cratylum Commentaria, 53.21, 105.54, 107.68, 111.6, 168.92, 170.93, 179.105, 185.111 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 155; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 182, 183, 190; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 343 |
| 513. Proclus, In Platonis Timaeum Commentarii, 1.5.10-1.5.15, 1.5.23-1.5.24, 1.34.15, 1.35.15-1.35.17, 1.40.27, 1.84, 1.95.22-1.95.26, 1.117.5, 1.169, 1.202.26-1.202.28, 1.207.19, 1.209.21-1.209.26, 1.210.11-1.210.26, 1.212.19-1.212.25, 1.220.4-1.220.28, 1.267.4-1.267.8, 1.268.16-1.268.20, 3.131, 3.166.2-3.166.14, 3.355.12-3.355.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 122 |
| 514. Stobaeus, Anthology, 10.70-10.71 (5th cent. CE - 5th cent. CE) Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 |
| 515. Proclus, In Platonis Alcibiadem, 25.24, 25.25, 33.11, 33.12, 33.13, 33.14, 33.15, 33.16, 51.6-53.2, 51.15, 55, 196, 198, 429 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 123 |
| 516. Proclus, Hymni, 1.13, 2.15-2.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 155; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 183 |
| 517. Proclus, Institutio Theologica, 144.9-144.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 122; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 93 |
| 518. Anon., Avot Derabbi Nathan A, 4 (6th cent. CE - 8th cent. CE) Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 174 |
| 519. Isidore of Seville, Etymologies, 12.7.42 (6th cent. CE - 7th cent. CE) Tagged with subjects: •didactic, and eros Found in books: Keith and Myers, Vergil and Elegy (2023) 209 |
| 520. Anacreon (Ed. Gentili), Fr., 11, 93, 71 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 113 |
| 521. Alciphron, Fr., 5 Tagged with subjects: •eros Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 49, 50 |
| 522. Apol., Apol., 36.6 Tagged with subjects: •eros Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 162 |
| 523. Epigraphy, Syll. , 843b, 996 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 541 |
| 524. Apol., Metamorphoses, 10.33 Tagged with subjects: •eros Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 162 |
| 525. Plutarch, Quaest. Nat., 919b Tagged with subjects: •eros Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 130 |
| 526. Eleazar Birabbi Qallir, The Groom’S Qedushta, 103, 107-109, 115, 122, 148, 160, 190-191, 193-194, 33, 52, 62-63, 65-66, 68, 76, 83-84, 95, 64 Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 350 |
| 527. Epigraphy, Seg, a b c d\n0 7.256 7.256 7 256\n1 43.1186 43.1186 43 1186\n2 13.310 13.310 13 310\n3 34.530 34.530 34 530\n4 "26.139" "26.139" "26 139" Tagged with subjects: •nan Found in books: Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 253 |
| 528. Epigraphy, Smyrna, 2.1 Tagged with subjects: •nan Found in books: nan nan |
529. Aeschines, Or., 1.9-1.14, 1.59 Tagged with subjects: •eros •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 146; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 210 | 1.9. In the first place, consider the case of the teachers. Although the very livelihood of these men, to whom we necessarily entrust our own children, depends on their good character, while the opposite conduct on their part would mean poverty, yet it is plain that the lawgiver distrusts them; for he expressly prescribes, first, at what time of day the free-born boy is to go to the school-room; next, how many other boys may go there with him, and when he is to go home. 1.10. He forbids the teacher to open the school-room, or the gymnastic trainer the wrestling school, before sunrise, and he commands them to close the doors before sunset; for he is exceeding suspicious of their being alone with a boy, or in the dark with him. He prescribes what children are to be admitted as, pupils, and their age at admission. He provides for a public official who shall superintend them, and for the oversight of slave-attendants of school-boys. He regulates the festivals of the Muses in the school-rooms, and of Hermes in the wrestling-schools. Finally, he regulates the companionships that the boys may form at school, and their cyclic dances.Dances by specially trained groups of boys, often competive between tribes, were popular features of many of the Greek festivals. Those dances which were arranged for a circular dancing-ground were called “cyclic”. 1.11. He prescribes, namely, that the choregus, a man who is going to spend his own money for your entertainment, shall be a man of more than forty years of age when he performs this service, in order that he may have reached the most temperate time of life before he comes into contact with your children.These laws, then, shall be read to you, to prove that the lawgiver believed that it is the boy who has been well brought up that will be a useful citizen when he becomes a man. But when a boy's natural disposition is subjected at the very outset to vicious training, the product of such wrong nurture will be, as he believed, a citizen like this man Timarchus. Read these laws to the jury. 1.12. Laws[;The teachers of the boys shall open the school-rooms not earlier than sunrise, and they shall close them before sunset. No person who is older than the boys shall be permitted to enter the room while they are there, unless he be a son of the teacher, a brother, or a daughter's husband. If any one enter in violation of this prohibition, he shall be punished with death. The superintendents of the gymnasia shall under no conditions allow any one who has reached the age of manhood to enter the contests of Hermes together with the boys. A gymnasiarch who does permit this and fails to keep such a person out of the gymnasium, shall be liable to the penalties prescribed for the seduction of free-born youth. Every choregus who is appointed by the people shall be more than forty years of age.]; 1.13. Now after this, fellow citizens, he lays down laws regarding crimes which, great as they undoubtedly are, do actually occur, I believe, in the city. For the very fact that certain unbecoming things were being done was the reason for the enactment of these laws by the men of old. At any rate the law says explicitly: if any boy is let out for hire as a prostitute, whether it be by father or brother or uncle or guardian, or by any one else who has control of him, prosecution is not to he against the boy himself, but against the man who let him out for hire and the man who hired him; against the one because he let him out for hire, and against the other, it says, because he hired him. And the law has made the penalties for both offenders the same. Moreover the law frees a son, when he has become a man, from all obligation to support or to furnish a home to a father by whom he has been hired out for prostitution; but when the father is dead, the son is to bury him and perform the other customary rites. 1.14. See, gentlemen, how admirably this legislation fits the case; so long as the father is alive he is deprived of all the benefits of fatherhood, precisely as he deprived his son of a citizen's right to speak;The son, as one whose person had been prostituted, was debarred from addressing the assembly of the people. cp. Aeschin. 1.3. but when he is dead, and unconscious of the service that is being rendered him, and when it is the law and religion that receive the honor, then at last the lawgiver commands the son to bury him and perform the other customary rites.But what other law has been laid down for the protection of your children? The law against panders. For the lawgiver imposes the heaviest penalties if any person act as pander in the case of a free-born child or a free-born woman. 1.59. burst into the house where Pittalacus was living. First they smashed the implements of his trade and tossed them into the street—sundry diceProbably the scholiast is right in explaining a)straga/lous diasei/stous “shaken astragali,” as the gamester's name for a sort of dice. Perhaps the hearers would understand that they were loaded dice. Benseler, however, approves Dorville's explanation, that these dice had been many a time before now “shaken” between Pittalacus and the rascals who are now tossing them into the street. and dice-boxes, and his gaming utensils in general; they killed the quails and cocks, so well beloved by the miserable man; and finally they tied Pittalacus himself to the pillar and gave him an inhuman whipping, which lasted until even the neighbors heard the uproar. |
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| 530. Papyri, P.Sphinx, 5.13 Tagged with subjects: •eros (sexual desire), and epicureanism Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 531. Artifact, Limc Viii, €Œtithoesâ€, 5 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 532. Papyri, P.Oxy., 4245, 4270, 4277, 4279-4280, 4283-4286, 4295, 1381 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 156 |
| 533. Anon., Sch. Theoc. Id., 11.1-3b Tagged with subjects: •eros/eros Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 621 |
| 534. Artifact, Limc Viii, €Œteiresiasâ€, 4 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 535. Artifact, Copenhagen, National Museum of Denmark, 13521 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 536. Artifact, Budapest, Fine Arts Mus., 50.958 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 537. Theocritus, Epigrams (Gow), 2, 13 Tagged with subjects: •nan Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 613, 614, 615, 616, 617 |
| 538. Anon., Aggadat Shir Ha-Shirim, 1.1 Tagged with subjects: •eros, in the grooms qedushta Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 354 |
| 539. Andocides, Orations, 1.133-1.135 Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 150 |
| 540. Aristophanes Boeotus, Fragments, 351, 611 Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 406 |
| 541. Anon., Life of Homer, 30 Tagged with subjects: •eros, Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 105 |
| 542. Epictetus, Manual, 1 Tagged with subjects: •lot of eros, daimon and •lot of eros, venus and •lot of eros, attributes of Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 298 |
| 543. Papyri, P. Leiden I, 1 Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), in the chaldean oracles •eros (deity/daimon), pair with necessity/ananke •nous, eros and Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350 |
| 544. Dionysius The Areopagite, Celestial Hierarchy, 181b, 181c Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 195, 197, 198 |
| 545. Thomas Aquinas, Summa Contra Gentes, 1.91.758 Tagged with subjects: •agape (charity), compared with eros •eros (love), compared with agape Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203 |
| 546. Thomas Aquinas, De Spe, 1.11 Tagged with subjects: •agape (charity), compared with eros •eros (love), compared with agape Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203 |
| 547. Thomas Aquinas, Quaestiones Disp. De Caritate, 9.7 Tagged with subjects: •agape (charity), compared with eros •eros (love), compared with agape Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 203 |
| 548. Aeschylus, Danaids, fr. 44, 44 Tagged with subjects: •nan Found in books: Brule, Women of Ancient Greece (2003) 11 |
| 549. Dionysius The Areopagite, Eccesiastical Hierarchy, 404a, 404b, 404c, 441a, 441b, 444c, 440c Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 197 |
| 550. Eugenianos, Drosilla And Charikles, 2.360, 3.5-3.7, 6.382-6.643, 7.274-7.295, 7.310-7.315 Tagged with subjects: •eros Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 307, 310, 311 |
| 551. Dionysius The Areopagite, Divine Names, 4.11, 4.12, 4.15, 11.6, 4-1-4, 592a, 648a, 654c, 654d, 693b, 701c, 701c-708a, 701d, 708b, 708d, 709b, 709c, 712b, 712c, 713a, 713b, 713c, 713d, 824d, 889c, 953d-956b, 709d Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 192, 206, 207, 208, 209 |
| 552. Ps.-Lucian, Onos, 19, 38, 56 Tagged with subjects: •nan Found in books: Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 125 |
553. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 2 Tagged with subjects: •eros, erotic themes, erotization Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 4 | 2. There were apprehended the young catechumens, Revocatus and Felicity his fellow servant, Saturninus and Secundulus. With them also was Vibia Perpetua, nobly born reared in a liberal manner, wedded honorably; having a father and mother and two brothers, one of them a catechumen likewise, and a son, a child at the breast; and she herself was about twenty-two years of age. What follows here shall she tell herself; the whole order of her martyrdom as she left it written with her own hand and in her own words. |
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| 554. Various, Anthologia Planudea, 16.26a, 203, 204, 205, 206, 167, 16.282 (palladas), (a) 198, (a) 234, (b) 60, (a) 241, (a) 205, (a) 103, (a) 30, (a) 222, (a) 25, (a) 81, (a) 93, (a) 104, (a) 137, (a) 141, (a) 215, (a) 216 Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55 |
| 555. Epigraphy, Fouilles De Delphes, a b c d\n0 77" 77" 77" None\n1 "3.4 "3.4 "3 4 Tagged with subjects: •nan Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 166 |
| 556. €˜Constantius of Lyon’, Life of St Germanus of Auxerre, 301 Tagged with subjects: •eros Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 162 |
| 557. Epigraphy, Herzog, Heilige Gesetze Von Kos (1928), 3 Tagged with subjects: •eros Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 139 |
| 558. Anon., Liber Hermetis, 21.13 Tagged with subjects: •eros (deity/daimon), aphrodite and •hephaestio of thebes, on lot of eros •lot of eros, daimon and lot of necessity •lot of eros, venus and •lot of eros, double tradition of •lot of eros, functions of •lot of necessity, daimon and lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 359, 360 |
| 559. Epigraphy, Roesch, Ithesp, 271 Tagged with subjects: •statues, of eros Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 86 |
| 560. Papyri, Psi, 23, a Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 369, 370, 477, 478 |
| 561. Olympiodorus, Commentary On Paulus, 21, 29-33, 22 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 297, 298, 359, 367, 376, 457, 458, 459, 480 |
| 562. Ibn Ezra, The Beginning of Wisdom, 9 Tagged with subjects: •lot of eros, double tradition of •lot of eros, formula •vettius valens, on the lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 365 |
| 563. Papyri, P.Princ., 75 Tagged with subjects: •lot of eros, double tradition of •lot of eros, formula •lot of eros, functions of •lot of eros, in extant charts •vettius valens, on the lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 367, 368, 477 |
| 564. Pindar, Hymni, 1 Tagged with subjects: •antagoras of rhodes, hymn to eros Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 184 |
| 565. Antagoras of Rhodes, Fr., 1.1 powell Tagged with subjects: •antagoras of rhodes, hymn to eros Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 441 |
| 566. Ibn Ezra, The Book of Reasons, 7.1.10-7.1.11 Tagged with subjects: •lot of eros, double tradition of •lot of eros, formula •vettius valens, on the lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 365 |
| 567. Hephaestio of Thebes, Apotelesmatica, 2.23.10-2.23.11, 2.27-2.28, 3.6.11 Tagged with subjects: •eros (deity/daimon), aphrodite and •hephaestio of thebes, on lot of eros •lot of eros, venus and •lot of eros, functions of •lot of eros, daimon and lot of necessity •lot of necessity, daimon and lot of eros •vettius valens, on the lot of eros •agathos daimon (deity), pair with eros •eros (deity/daimon), pair with necessity/ananke •lot of eros, double tradition of •lot of eros, in profections •lot of eros, pair with lot of necessity •lot of necessity, pair with lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 323, 359, 360, 388 |
| 568. Apollonius Rhodius, Arg., 1.507-1.511, 1.730-1.734, 2.1233-2.1234, 3.114-3.144 Tagged with subjects: •antagoras of rhodes, hymn to eros •eros Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 184, 408 |
| 569. Anon., Scholia Ad Aristophanes, Nub., 260-261 Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 483 |
| 570. Parmenides, Test. A, 37 Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), aphrodite and •eros (deity/daimon), in hesiod •eros (deity/daimon), in parmenides •eros (deity/daimon), pair with necessity/ananke •lot of eros, daimon and lot of necessity •lot of necessity, daimon and lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 342, 343, 381 |
| 571. Hermetica, Asclepius, prol. 1, 21 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 349 |
| 572. Anon., Stobaei Hermetica, 8.381, 13.349, 23.28, 23.38 Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), aphrodite and •eros (deity/daimon), pair with necessity/ananke •eros (deity/daimon), in the hermetica •eros (deity/daimon), philia and •eros (deity/daimon), in the chaldean oracles •nous, eros and Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 349, 350, 381 |
| 573. Paulus Alexandrinus, Introduction, 31, 9, 23 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 297, 359, 366, 447, 448, 456 |
| 574. Ennius, Fragments, 24, 26, 23, 22, 45, 54, 52, 46, 53, 44, 55, 81, 82, 83, 84, 61, 60, 59, 51, 94, 58, 85, 86, 80, 79, 78, 27, 57, 56, 25, 50, 93, 14, 41, 42, 20, 15, 19, 18, 17, 92, 16, 43, 21, 47, 48, 49, 87, 88, 89, 91, 90, 77, 95, gemf 30 = pgm 2.126-128, 76, 74, 32, 28, 31, 30, 29, 33, 40, 39, 38, 37, 36, 35, 34, 75, 73, pdm/pgm lxi, 72, 71, 70, 69, 68, 67, 66, 65, 64, 63, 62, 1, 2, 3, 5, 6, 7, 8, 9, 4, 10, 12, 13, 11, gemf 74 = pgm 7.973-980, gemf 38 = sm 2.82, gemf 30 = pgm 2.64-184 Tagged with subjects: •nan Found in books: Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 113, 114, 115, 116, 117, 118, 119, 120, 121, 123, 124 |
| 575. Anon., Pesiqta De-Rabbi Eliezer, 22 Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 76 |
| 576. Andocides, Orations, 1.133-1.135 Tagged with subjects: •eros, love Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 150 |
| 579. Homeric Hymns, Homeric Hymn To Gaia, 2, 1 Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8 |
| 580. Eubulus, Ed. Wehr Li2 Fr., 150 Tagged with subjects: •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8 |
| 581. Anon., Ed. Kessels/Van Der Horst, 4 Tagged with subjects: •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 227 |
| 582. Suidas Thessalius, Fragments, δ1140, ε2004\u200e Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 41 |
| 584. Ophelio, Ed. Bernabé, 65 Tagged with subjects: •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 16 |
| 585. Longus, Ep., 2.4 Tagged with subjects: •eros Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 227 |
| 586. Aeschylus, Fr.(Kannicht), 758a.23, 758a1106 Tagged with subjects: •nan Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 16 |
| 589. Stephanos Ho Byzantios, Ethnica, β130 s.15. βόσπορος Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 721 |
| 590. Anon., Corpus Hermeticum, 1.18 Tagged with subjects: •eros, beauty of •myth (mythos), eros, of Found in books: Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 134 |
| 591. Anon., Fragments, 86.4 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 592. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 39.12-39.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •eros Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 316 |
| 593. Anon., Fragments, 86.4 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 594. Anon., Fragments, 86.4 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 595. Anon., Fragments, 86.4 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 596. Epigraphy, Roueché 1989, no.25 Tagged with subjects: •fl. quinctilius eros monaxius Found in books: Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 253 |
| 597. Anon., Fragments, 86.4 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 350, 353 |
| 598. Firmicus Maternus, Matheseos, 2.27-2.28, 6.32.45-6.32.46 Tagged with subjects: •lot of eros, daimon and lot of necessity •lot of necessity, daimon and lot of eros •vettius valens, on the lot of eros •lot of eros, firmicus version of •lot of eros, double tradition of •lot of eros, formula Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 323, 363 |
| 600. Epigraphy, Iljug Ii, 501 Tagged with subjects: •antinous, epigram honoring as eros •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 601. Epigraphy, Igportus, 6 Tagged with subjects: •antinous, epigram honoring as eros •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
602. Quintus Smyrnaeus, Posthomerica, 3.551-3.576 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 | 3.570. To fertile Sparta, or to thirsty Argos. The bitter cup of thraldom shall I drain, Severed, ah me, from thee! Oh that the earth Had veiled my dead face ere I saw thy doom!" So for slain Peleus' son did she lament With woeful handmaids and heart-anguished Greeks, Mourning a king, a husband. Never dried Her tears were: ever to the earth they streamed Like sunless water trickling from a rock While rime and snow yet mantle o'er the earth Above it; yet the frost melts down before The east-wind and the flame-shafts of the sun. Now came the sound of that upringing wail To Nereus' Daughters, dwellers in the depths Unfathomed. With sore anguish all their hearts Were smitten: piteously they moaned: their cry |
|
| 604. Philiscus, Cpg, 356 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 151 |
| 605. Satyrus, Ap, 10.6 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 282 |
| 608. Epigraphy, Die Inschriften Von Pergamon, 161 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 609. Anon., Tanchuma (Buber), song of songs mp. 985 Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 176 |
| 610. Cyril of Jerusalem, Mystagogicae Catecheses, 6.19.5 Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 182 |
| 611. Epigraphy, Ricis, 113/0910, 501/0117, 503/1203 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 612. Anon., Totenbuch, 108, spell 182, 39 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 156 |
| 613. Anon., Schol.Ar.Av., 574 Tagged with subjects: •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 243 |
| 614. Papyri, Derveni Papyrus, 16.3, 17.17.2-17.17.6, 19.1-19.4, 21.5 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 59; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5 |
| 615. Papyri, Sm, 90 (= PGM CII) Tagged with subjects: •eros Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 155 |
| 616. Epigraphy, Amph.-Orop. 3), 59.1637, 53.2052, 53.1747bis Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 617. Aquinas, Thomas, Summa Theologiae, 1.8, 3.5, 20.1, 23.1, 25.2, 26.2, 27.4, 28.1, 29.3, 37.1, 37.1.3, 39.8, 60.3 Tagged with subjects: •eros (love), in dionysius •agape (charity), compared with eros •eros (love), compared with agape Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 202, 203 |
| 618. Bacchylides, Odes, 13.131-13.138 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 |
| 619. Papyri, Papyri Demoticae Magicae, 14.45, 14.214, 61.159-61.196 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 65, 97, 127 |
| 620. Anon., Vita Vergilii, 52-56, 51 Tagged with subjects: •nan Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 613 |
| 621. Various, Anthologia Latina, 5.111 (antiphilos), 5.144 (meleager), 5.147 (meleager), 5.178 (meleager), 10.64 (agathias), 10.87 (palladas), 11.60 (palladas), 12.205 (strato), 12.218 (strato), 16.206 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 83 |
| 622. Anon., Tanhuma, shemot 10, tetzavveh 6, va-yaqhel 7, nitzavim 4 Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 207 |
| 623. Anon., Seder Rabba De-Bereishit, genesis 1.6 Tagged with subjects: •waters, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 114 |
| 624. Various, Anthologia Palatina, 11.67, 11.27, 9.411, 9.403, 9.275, 9.249, 7.703, 6.254, 6.233, 6.108, 6.89, 5.117, 7.239, 7.222, 6.329, 6.230, 5.306, 5.68, 11.44, 11.34, 9.260, 9.217, 11.320, 11.26, 9.791, 15.25.17, 15.25.18, 15.25.19, 15.25.20, 15.25.21, 10.4, 15.25.22, 6.260, 9.265, 9.280, 9.286, 9.287, 9.296, 9.594, 7.385, 7.405, 5.34, 9.709, 9.742, 9.777, 11.231, 11.322, 11.347, 5.33, 9.192, 9.221, 4.2, 11.32, 9.707, 9.414, 9.288, 9.250, 9.225, 9.216, 9.30, 7.73, 9.64, 5.128, 9.220, 6.201, 6.246, 9.246, 9.161, 7.395, 7.384, 7.374, 7.273 = he leonidas 62, 6.248, 5.63 Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 387 |
| 625. Epigraphy, Ig, 7.3422 = sig³ 843b Tagged with subjects: •eros •festival, eros, erotidia Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 41 |
| 626. Epigraphy, Inscr. De Delos, 45.29-45.32 Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 45, 46, 47, 48 |
| 627. Stoic School, Stoicor. Veter. Fragm., 3.65 Tagged with subjects: •eros Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 288 |
| 628. Anon., Kallimachos And Chrysorrhoë, 277-343, 345-354, 455-469, 787-826, 344 Tagged with subjects: •nan Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 81 |
| 629. John of Euboea, Sermo In Conceptionem Deiparae, 22 Tagged with subjects: •eros (sexual desire), of barbarians Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 410, 411 |
| 630. Demetrius of Phaleron, Bibliotheca, 1.96 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181 |
| 631. Epigraphy, Ikosm, 466 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 153 |
| 633. Velleius Paterculus, Roman History, 2.1.2 Tagged with subjects: •alcibiades, and eros •praxiteles, eros •rome, portico of octavia, a famous eros in Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259 |
| 634. Nd, Nat. Deor., 3.6, 3.56 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 136, 151 |
| 635. Leonidas, Ap, 10.1 Tagged with subjects: •eros Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 282 |
| 636. Etymologicum Magnum Auctum, Etymologicum Magnum, 386 Tagged with subjects: •eros, patriotic •politics, eros, patriotic Found in books: Pucci, Euripides' Revolution Under Cover: An Essay (2016) 102 |
| 637. Anon., Anecdoton Estense, 3.307 Tagged with subjects: •eros/eros Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 613 |
| 638. Hesychius of Miletus, Fgrh 390, f1.27 Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 721 |
| 639. Epigraphy, Ihadrianoi, "29" Tagged with subjects: •eros Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 224 |
| 640. Callimachus, Cypria (West), fr. 5 Tagged with subjects: •eros Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 65 |
| 641. Oppian of Anazarbus, Halieutica, 4.9-4.39 Tagged with subjects: •eros Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 332 |
| 642. Plutarch, Erotikos, 754e Tagged with subjects: •eros (god) Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 136 |
| 645. Epigraphy, Ig Xiv, 1183 = igur 1526 = kaibel 1085 Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 258 |
| 646. Plato, Crt., 398d, 398e, 398c Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 130 |
| 647. Epigraphy, Ig Xii, a b c d\n0 7.425 7.425 7 425\n1 7.424 7.424 7 424\n2 7.423 7.423 7 423\n3 7.422 7.422 7 422\n4 7.421 7.421 7 421\n5 "7.254" "7.254" "7 254" Tagged with subjects: •nan Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 174 |
| 650. Epigraphy, Ig Xi,2, "1151", 1152, 1153, 1155, 1156 Tagged with subjects: •nan Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 174 |
| 651. Athanasius, Ref., 16.25-16.29 Tagged with subjects: •eros Found in books: Faraone, Ancient Greek Love Magic (1999) 119 |
| 652. Theognis, Geography, 1232-1234, 1231 Tagged with subjects: •nan Found in books: Kneebone, Orthodoxy and the Courts in Late Antiquity (2020) 187, 188 |
| 653. Epigraphy, Ig Vii, 1828 = kaibel 811, 1828 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 654. Lucian, Eikones, 1 Tagged with subjects: •eros Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 296 |
| 656. Poseidippus, Epig., 130, 125 Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 193, 194 |
| 657. Archilochus, Slg, 478.23-478.31 Tagged with subjects: •eros Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 217 |
| 658. Iulianus, Or., 11(4).136a Tagged with subjects: •eros Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 251 |
| 659. Galen, Opt. Corp. Const., GNO VI 383.9, GNO VI 23.12, GNO V 25-26, GNO VI 192.1 Tagged with subjects: •nan Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 395 |
| 661. Galen, On Antecedent Causes, GNO X/2.237-238 Tagged with subjects: •love, eros Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 397 |
| 662. Galen, Mm, 6 Tagged with subjects: •love, eros Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 397 |
| 664. Callimachus, Ep., 28, 31-32, 42, 46, 52, 29 Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 198, 199 |
| 665. Galen, Hipp. Aër., 19 Lozza 394. Tagged with subjects: •love, eros Found in books: Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 395 |
| 666. Eusebius of Caesarea, Ep. Ad Const., 18.2.18-18.2.19 Tagged with subjects: •eros •eros as a disease •eros theios Found in books: Faraone, Ancient Greek Love Magic (1999) 48 |
| 667. Anon., Anthologia Latina, 16.206 Tagged with subjects: •statues, of eros Found in books: Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 83 |
| 668. Epigraphy, Igur, 98 Tagged with subjects: •antinous, epigram honoring as eros •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 669. Epigraphy, Igr Iv, 1209 Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 780 |
| 671. Theocritus, Poems, 11.20, 11.65-11.66 Tagged with subjects: •eros •love / eros Found in books: Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 266, 274 |
| 672. Nemesianus, Cynegetica, 1, 10-12, 14, 2-3, 8-9, 13 Tagged with subjects: •nan Found in books: Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 332 |
| 673. Epicurus, Vatican Sayings, 51, 18 Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 80, 268, 270 |
| 674. Epigraphy, Lscg, 10-13, 11a 4-15, 151 c, 38, 2-8 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 139 |
| 675. Epigraphy, Lss, 5, 45 Tagged with subjects: •nan Found in books: Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 93 |
| 676. Epigraphy, Dimitsas, He Makedonia, 861 + 871 590 Tagged with subjects: •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678 |
| 677. Epigraphy, I.Kourion, 104 Tagged with subjects: •antinous, epigram honoring as eros •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519 |
| 678. Epigraphy, Ephesos, 3492 = seg 32.1187 Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 152 |
| 679. Licymnius Chius, Fragments, 772 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 291 |
| 680. Aristoteles, [De Melisso, Xenophane, Gorgia], 977a19-28 Tagged with subjects: •eros Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 184 |
| 681. Plutarch, Poetarum Lesbiorum Fragmenta [Plf], 130 Tagged with subjects: •eros, Found in books: Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 263 |
| 682. Epigraphy, Ig I, 234 a, 246d, 29-32, 977, 978, 979, 980, 255 a Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 139 |
| 683. Epigraphy, I.Ephesos, 3492 = seg 32.1187 Tagged with subjects: •eros, god Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 152 |
| 684. Epigraphy, Ig Iii3, 78 Tagged with subjects: •eros, Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 98 |
| 685. Zosimus, On The Letter Omega, 2 = ma 1.11-16 Tagged with subjects: •eros, Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 22 |
| 686. Epigraphykotansky, Greek Magical Amulets, Kotansky, Greek Magical Amulets, a b c d\n0 #36.15 #36.15 #36 15\n1 #52.12 #52.12 #52 12 Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 128 |
| 687. Julianus The Theurgist, Oracula Chaldaica, 4.13, 4.32 Tagged with subjects: •nan Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 313; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 93 |
| 688. Anon., Pesikta Rabbati, 28 Tagged with subjects: •eros Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 359 |
| 689. Lamprias, Catalogue, 204, 227, 57 Tagged with subjects: •nan Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 41 |
| 690. Epigraphy, Sm, 72ol. 1.10-14, 40.21, 45.29, 45.30, 45.31, 45.32, 45.45, 45.46, 40.20, 45.47, 45.48, 40.19, 40.17, 40.18, 40.12, 40.13, 40.14, 40.15, 40.16 Tagged with subjects: •nan Found in books: Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 101 |
| 691. Epigraphy, Ig Ii2, "2992", 2989, 2990, 2995, 2996, 2997, 1195 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 139 |
| 692. Ficino, De Am., 2.7, 6.7 Tagged with subjects: •eros Found in books: Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 191 |
| 693. Ficino, Conv., 4.8 Tagged with subjects: •eros Found in books: Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 192 |
| 694. Epigraphy, Ae, 1188, 1396, 1972, 1994, 500, 2009 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 695. Epigraphy, Be, 453, 2004 Tagged with subjects: •nan Found in books: nan nan |
| 696. Epigraphy, Cil, 6.283, 10.8342a, 8.8434, 8.8433, "8.6353" Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 153 |
| 700. Ps. Dionysius, Mystical Theology, 3.147.10-3.147.14 Tagged with subjects: •love (eros) Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 205 |
| 701. Plutarch, Ep., 2.3 Tagged with subjects: •eros Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 66 |
| 702. Emporos, Fr., 28, b1 Tagged with subjects: •nan Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 65 |
| 703. Anon., Midrash On Song of Songs, 2.9, 2.45, 7.6, 15b Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 297, 359; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259 |
| 704. Clement of Alexandria, Cypria (Fragmenta), 166 Tagged with subjects: •acropolis, athens, charites and eros, cults of •eros •votives, charites and eros, votive relief of, from acropolis, athens Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 261, 262 |
| 705. Sappho, of The Spartans, 6 Tagged with subjects: •acropolis, athens, votive plaque of aphrodite with eros and himeros •eros •votives, plaque of aphrodite with eros and himeros, acropolis, athens Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 254 |
| 709. Indian Texts, Rigveda, 10.129 Tagged with subjects: •eros Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 86 |
| 710. Aristophanes, Au., 694-702, 693 Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 86 |
| 712. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 22.10, 23.2, 23.8, 31.4 Tagged with subjects: •eros •waters, eros of •leviathan, eros of Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 96, 194, 359 |
| 713. Pseudo-Cicero, Rhetorica Ad Herennium, 188 Frassinetti Tagged with subjects: •eros (sexual desire), in letters Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 473 |
| 714. Ps.Ephraem, Exposition of The Gospel, 1, 104, 105, 106, 107, 108, 110, 111, 112, 113, 114, 115, 116, 117, 140a, 153, 16, 22, 27, 30, 56, 58, 94, 109 Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 336 |
| 715. Epigraphy, Paton&Hicks, The Inscriptions of Cos (1891), 39 Tagged with subjects: •eros Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 139 |
| 716. Mishnah, Uq., 3.5 Tagged with subjects: •eros, passover seder and •eros, torah and •eros, in yannais qedushta shir ha-shirim Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 170, 258 |
| 717. Mishnah10, 105 122, 252Bis, 253, 254,, 10.5 Tagged with subjects: •song of songs, eros and sensuality in Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 255 |
| 719. Dionysius of Halicarnassus, Ra, 2.38.2-2.38.5, 2.39.1, 2.40.1, 2.40.3, 2.65.2, 5.25.1-5.25.3 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 26, 37, 75, 237, 250, 251 |
| 720. Heraclitus Lesbius, Fragments, fr.5.3-5 dk, fr.12.1-2 dk, b57, b119, b121, b40 Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81 |
| 721. Hermesianax Cyprius, Fragments, f6 powell Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 291 |
| 722. Ficino, Marsilio, Symposium Commentary, oratio 7 Tagged with subjects: •eros (cupid), birth and characteristics of •eros (cupid), compared with socrates •socrates, identified with eros Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 94 |
| 723. Augustine, In Ep. Joann Ad Parth., pl 35.2031, 7.5 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 41 |
| 724. Gregory of Nyssalangerbeck, Langerbeck, 13, p. 383, m1048c, p. 15, m765, p. 369-70 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 70, 78 |
| 725. Origen, Commentary On The Song of Songs, Gcs Vol. 33, 61.5-61.9, 63.6-63.16, 70.17-70.18, 70.21, 70.27-70.32, 190.1, 194.7-194.12 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 73, 74, 75, 76, 170 |
| 726. Sophocles, Lovers of Achilles, 149 Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 233 |
| 727. Ps.-John of Damascus, Sermo In Annuntiationen Mariae, 5.20 Tagged with subjects: •eros (sexual desire), and epicureanism Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 425 |
| 728. Fabius Pictor, Frh, 7 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 26, 114, 206 |
| 729. Plutarch, Synk. Th-R., 5.2-5.3 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 271 |
| 730. Dictys of Crete, Trojan War Chronicle, 2.17, 2.33, 2.49, 3.12, 4.15 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 |
| 731. Papyri, P.Mil.Vogl. [Cg], a b c d\n0 "3.126" "3.126" "3 126" Tagged with subjects: •eros Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 74 |
| 732. Epigraphy, Mitford Et Al., Isalamis (1974), n. 2", "11-2 Tagged with subjects: •nan Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 174 |
| 733. Numismatics, Roesch, Festschr. Lauffer (1981), "769" Tagged with subjects: •eros Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 166 |
| 734. Papyri, P.Louvre, E3229, 6.6-19 (= Suppl. 149-62) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 155 |
| 735. Papyri, P.Lond., 130 Tagged with subjects: •agathos daimon (deity), pair with eros •eros (deity/daimon), eros ouranios •eros (deity/daimon), eros pandemos •eros (deity/daimon), child of poros and penia •eros (deity/daimon), in hesiod •eros (deity/daimon), in parmenides •eros (deity/daimon), pair with necessity/ananke •eros (deity/daimon), ‘great daimon’ in symposium Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 346 |
| 736. Apollonius Rhodius, Foundation of Naucratis, Fr., 8-9, 7 Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 175 |
| 737. Anon., Pesiqta De Rav Kahana, 1.1, 5.3, 13.9, 17.5, 1, parashah aheret Tagged with subjects: •nan Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 176, 197, 323, 359 |
| 738. Papyri, P.Berl., 9825 Tagged with subjects: •lot of eros, double tradition of •lot of eros, formula •lot of eros, functions of •lot of eros, in extant charts •vettius valens, on the lot of eros Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 367, 376 |
| 739. Parthenius, Erotica Pathemata, 5.6 Tagged with subjects: •nan Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 237, 291 |
| 740. Epigraphy, Priene, "112" Tagged with subjects: •eros Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 174 |
| 741. Lycophron, Or., 340-342, 344-347, 343 Tagged with subjects: •nan Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 292 |
| 742. Meleager, Garl., praef. Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 233 |
| 743. Parthenius, Erotica Pathemata, 5.6 Tagged with subjects: •nan Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 237, 291 |
| 744. Aristodemus of Nysa, Fgrh, 22 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 291 |
| 745. Euphorion, Suppl. Hell., 415 col.2 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 290 |
| 746. Euripides, Hippolytus Veiled, 428 Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 233 |
| 747. Anon., Sch. Theoc. Proleg., b307 Tagged with subjects: •eros/eros Found in books: Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 613 |
| 748. Euripides, Andromeda, 136 Tagged with subjects: •eros Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 228 |
| 749. Orphic Hymns., Hymni, 6, 30.2, 6.7, 6.1, h52.6, 6.5, 8.3, 8.11, 8.16, 8.18, 8.19, 69.2, 36.10, 36.6, 14.4, 57, 58, 73, 5, 7, 8, 4, 3 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 352; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 251, 252 |
| 750. Iamblichus, Fr., 4 Tagged with subjects: •eros (god and personification) Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 637 |
| 751. Anon., Egyptian Pyramid Texts, Utt., 356.578 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 21 |
| 752. Antagoras of Rhodes, Hymn To Eros, 1 Tagged with subjects: •eros Found in books: Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53 |
| 753. Callimachus, Hymn To Athena, 4 Tagged with subjects: •eros Found in books: Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53 |
| 754. Dio Chrysostom, Orationes 7.4 (Euboean Discourse), 7.4 Tagged with subjects: •eros Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 263 |
| 757. Anaxagoras, Supplices, fr.1.60 dk, fr.42.18-19 dk, fr.19.1-3 dk Tagged with subjects: •nan Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 81 |
| 759. Augustine, S. Denis, 14.2 Tagged with subjects: •eros Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 137 |
| 760. Augustine, Ep. Io. Tr., 10.7 Tagged with subjects: •eros Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 137 |
| 761. Gregory of Nazianzus, V. Greg. Thaum., 76 (MW) Tagged with subjects: •eros manikos Found in books: Faraone, Ancient Greek Love Magic (1999) 61 |
| 762. Epigraphy, Ils, "3182a" Tagged with subjects: •eros Found in books: Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 224 |
| 763. Florus Lucius Annaeus, Epitome Bellorum Omnium Annorum Dcc, 1.2.3 Tagged with subjects: •love, eros, and sexuality Found in books: Welch, Tarpeia: Workings of a Roman Myth (2015) 34 |
| 764. Hebrew Bible, 2 Macc., 1.25-1.29 Tagged with subjects: •eros (sexual desire) Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 269 |
| 765. Procopius of Gaza, Ekphrasis Eikonos, 11-12, 15-16, 18-19, 26-28, 8-9, 36 Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 709 |
| 767. Papyri, Supplementum Magicum, 1.49.58-1.49.59, 38.12-38.13 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 21, 90 |
| 768. Orphic Hymns., Fragments, 86.4, 1, 1009, 14, 140, 141, 21, 21a, 243, 28, 298, 31, 39, 42, 44, 531, 538, 539, 54, 541, 542, 543, 544, 545, 546, 56, 60, 64, 65, 78, 540 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 353; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 249, 250, 251, 252 |
| 769. Orphic Hymns., Argonautica, 12-33, 421-424, 426-431, 425 Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 250 |
| 770. Anon., Tale of Achilles, 905-923 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 365, 366 |
| 771. Anon., Amorous Story of Kallimachos And Chrysorrhoe, 1673-1692, 2044-2055 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 365 |
| 772. Anon., Tale of Livistros And Rodamne Alpha Redaction C. 1240-60, 1565-1567, 1569-1586, 1862-1878, 1568 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 365 |
| 773. Rhodanthe And Dosikles, Ptochodromica, 1.149-1.150, 2.339-2.340, 2.423-2.434, 4.224-4.225, 4.232-4.233 Tagged with subjects: •eros Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 307, 308 |
| 774. Makrembolites, Eumathios, Hysmine And Hysminias, 4.22.1, 4.23.2, 8.12 Tagged with subjects: •eros Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 307, 310 |
| 775. Chortatsis, Georgios, Panoria, 15.418, 15.417, 15.416, 4.298, prol. 83-6, prol. 88-90, 4.131, 4.132, 15.415, 4.133, 4.135, 4.136, 4.137, 4.138, 4.281, 4.282, 4.283, 4.284, 4.297, 4.134 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 386 |
| 776. Balsamon, Theodore, Rhalles And Potles 1952-9, Ii, 546, 545 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 285, 286 |
| 777. Marcellus of Ancyra, C. Aster., 1 W, 1.4 W, 5.2 W Tagged with subjects: •nan Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 340 |
| 778. Herodicus, Fragments, 151 Tagged with subjects: •eros (sexual desire), imagery of Found in books: Hubbard, A Companion to Greek and Roman Sexualities (2014) 341 |
| 779. Hermias, Derision of Gentile Philosophers, 12.18-13.5, 219.8, 219.9, 219.10, 219.11, 219.12, 219.13, 219.14, 219.15, 219.16, 219.17, 219.18 Tagged with subjects: •nan Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 488 |
| 781. Papyri, Christian Papyri Graecae Magicae, 3.6, 19.4 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 87 |
| 782. Proclus, On The Hieratic Art, 150.22-150.23, 151.16-151.19 Tagged with subjects: •eros Found in books: Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 92, 104 |
783. Anon., Joseph And Aseneth, 2.1, 4.7, 7.4, 13.15 Tagged with subjects: •eros Found in books: Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 209, 210 | 2.1. Now Aseneth despised all men and regarded them with contempt; yet no man had ever seen her, for Pentephres had a tower in his house, and it was large and very high. 4.7. And her father Pentephres took her right hand in his right hand and said to her, "My child"; and Aseneth said, "What is it, father?" 7.4. And many of the wives and daughters of the Egyptians suffered much, after seeing Joseph, because he was so handsome; and they would send emissaries to him with gold and silver and valuable gifts. |
|
| 784. Diogenes Laertius, Fragments, [G] V B, 5.22, 7.119 Tagged with subjects: •eros Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 31, 47 |
