The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
ethics, etymology	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239, 249
etymological, interpretation, didymus, onomastic and	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
etymological, interpretation, origen, onomastic and	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
etymological, interpretation, philo, onomastic and	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
etymological, method	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 107
etymological, significance of name, philae	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 121
etymologies	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 4 Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 24, 25, 50, 54, 57, 73, 74, 81, 137 deJauregui (2010), Orphism and Christianity in Late Antiquity, 45, 76, 140, 152, 191, 268, 276, 277, 278, 290, 297, 333, 360
etymologies, achilles tatius	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 664
etymologies, beasts, the	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 201
etymologies, cratylus	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132, 133
etymologies, greeks	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 103
etymologies, hebrew	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 270, 271, 272, 273
etymologies, in de re rustica, varro	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 17, 44, 108, 128, 129, 151, 169, 204
etymologies, isidore of seville	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 41
etymologies, names, naming coinages	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 19, 97, 141, 187, 204, 205, 217
etymologies, of biblical names, additions of josephus to	Feldman (2006), Judaism and Hellenism Reconsidered, 608, 609, 610, 611
etymologies, of hebrew names	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211
etymologies, of loanwords, iranian, in the babylonian talmud, origins and	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 58, 59
etymologies, of loanwords, iranian, in the babylonian talmud, rabbinic folk	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 63
etymologies, of midrash	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 13, 14
etymologies, of “abraham” and “abram”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 49, 106, 215, 222, 223, 224, 225, 226, 227, 238, 243, 248
etymologies, of “enoch”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 165, 166, 171, 173
etymologies, of “enos”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 91, 156, 157, 162, 163
etymologies, of “gomorrah”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 353
etymologies, of “harran”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 215, 219, 224, 225, 227
etymologies, of “hebrew”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 355
etymologies, of “isaac”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 123, 124, 253, 326, 328, 331, 332
etymologies, of “israel”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 189, 190, 196, 197, 198, 202, 203, 237, 265
etymologies, of “lot”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338, 339
etymologies, of “noah”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40, 94, 174, 177, 178, 186, 187
etymologies, of “sarah”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 238, 243, 244, 248, 249, 330, 331, 373
etymologies, of “segor”, “tso’ar”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 300, 301
etymologies, of “sodom”	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285, 353
etymologies, varro	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 37, 180
etymology	Burton (2009), Dionysus and Rome: Religion and Literature, 146 Cairns (1989), Virgil's Augustan Epic. 30, 63, 67, 118, 213, 230 Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 191 Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 15 Culík-Baird (2022), Cicero and the Early Latin Poets, 91, 143, 157, 158, 161, 166, 168, 169, 171, 179 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 189 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 51, 182, 207, 308 Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 4, 13, 130, 135, 142, 157, 161, 164, 165, 167, 187, 188, 190, 200, 249, 261, 276, 277, 287 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 9, 24, 26, 100, 128, 145, 147, 160, 161, 174, 184, 204, 239, 258, 275, 283, 285 Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 239, 241, 253, 254, 268 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200, 225, 226, 232, 235 Keith and Myers (2023), Vergil and Elegy. 32, 45, 104, 128, 129, 130, 135, 136, 138, 178, 180, 209, 219, 228, 273, 281, 326, 330, 349, 385 Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 257, 352, 359 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 37, 38, 39, 57, 160 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129, 131 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 37, 93, 140 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 62, 69, 71, 144, 151, 160, 166 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 41, 77, 78, 79, 101, 102 Pinheiro et al. (2015), Philosophy and the Ancient Novel, 11 Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 71, 72 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 272, 273, 274, 275, 276, 278, 279, 286, 297, 326, 327, 329, 330, 331, 332, 333, 334, 397, 398, 399 Sly (1990), Philo's Perception of Women, 46, 47 Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 41, 45, 46, 95, 108, 131, 139, 140, 196, 197 Wynne (2019), Horace and the Gift Economy of Patronage, 154, 174 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 50, 121, 140, 144, 251, 293, 294, 295, 303, 390 Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 23, 66, 85, 92, 103, 104, 301
etymology, and allegory, non-literal interpretation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
etymology, and meaning, hagneia	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 33
etymology, and meaning, hagnos	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 30, 32, 33
etymology, and meaning, pompē	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 32
etymology, apsyrtos, and	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 334
etymology, architectura	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 28, 48, 49, 123, 124
etymology, areopagus	Meinel (2015), Pollution and Crisis in Greek Tragedy, 130
etymology, aristotle, on “eudaimonia”’s	Wolfsdorf (2020), Early Greek Ethics, 177
etymology, beatitude	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 399
etymology, behemoth	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 84, 198
etymology, carthage	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 100, 105, 200
etymology, caryatids, vitruvian	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 77, 78
etymology, catalogue, and	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 287, 326, 327, 328
etymology, cult	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 57
etymology, cytherea	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 328, 329, 330
etymology, dido	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 153, 179
etymology, dragon	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 49, 51
etymology, erycina	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 333
etymology, etymologies,	Poulsen (2021), Usages of the Past in Roman Historiography, 274, 275, 281, 285, 286, 292
etymology, euboea	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 331, 332
etymology, example	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59
etymology, grammatical archive, commentarial strategies	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 43, 44, 167
etymology, haemus	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 334
etymology, kybebe/le	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 283, 285
etymology, language, linguistics, power of words	Welch (2015), Tarpeia: Workings of a Roman Myth. 113, 114, 120, 125, 170, 194, 237, 242
etymology, leviathan	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 48, 49, 66
etymology, lycaeus	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 325, 326, 327, 328
etymology, maenalus	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 325, 326, 327, 328
etymology, mania	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 169
etymology, nan, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 156, 192, 231
etymology, of aaron, philo, on the	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 270
etymology, of abel	Feldman (2006), Judaism and Hellenism Reconsidered, 610
etymology, of abram, philo, on the	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 270
etymology, of balaam, barak	Feldman (2006), Judaism and Hellenism Reconsidered, 611
etymology, of biblical names	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 8, 9, 25, 26
etymology, of comets	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 167, 168
etymology, of dead sea scrolls, deborah	Feldman (2006), Judaism and Hellenism Reconsidered, 608, 610, 611
etymology, of dress terms	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 3, 562
etymology, of enoch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 165, 166, 171, 173
etymology, of enos	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 91, 156, 157, 162, 163
etymology, of epitēdeios	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 44
etymology, of esau, philo, on the the	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 272
etymology, of fastidium	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 198
etymology, of fate	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 131
etymology, of fate, chrysippus, on the	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 131
etymology, of fate, heimarmenē, lat., fatum, chrysippus on the	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 131
etymology, of gomorrah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 353
etymology, of hades	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 7
etymology, of harran	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 215, 219, 224, 225, 227
etymology, of hebrew	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 355
etymology, of israel	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 189, 190, 196, 197, 198, 202, 203, 237, 265
etymology, of israel, philo, on the	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 271
etymology, of italia	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 108, 168, 169
etymology, of iudaeus, jews	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 107
etymology, of kosmos	Horkey (2019), Cosmos in the Ancient World, 9
etymology, of lex/nomos, cicero, on	Wolfsdorf (2020), Early Greek Ethics, 483
etymology, of lot	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338, 339
etymology, of moira	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 161
etymology, of moira, chrysippus, on the	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 161
etymology, of mysticism	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 88
etymology, of nabal	Feldman (2006), Judaism and Hellenism Reconsidered, 609, 610
etymology, of name, anariake incubation-oracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110, 111
etymology, of name, asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
etymology, of paenitentia, possible	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 68
etymology, of portion, moira, chrysippus on the	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 161
etymology, of sambathion, name of jews in egypt, samson	Feldman (2006), Judaism and Hellenism Reconsidered, 610
etymology, of sarah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 238, 243, 244, 248, 249, 330, 331, 373
etymology, of segor, tsoʿar	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 300, 301
etymology, of sodom	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285, 353
etymology, of temple of vesta	Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 299, 308
etymology, of the word, allegory/allegorical	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 81
etymology, of tyranny	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 116, 117
etymology, of villa, varronian	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 44
etymology, pelegon of	Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 81, 82, 83
etymology, poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 41, 77, 78, 188, 189
etymology, religio	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 42
etymology, rhegium	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 331, 332, 333
etymology, superstitio	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 42, 44, 45, 46
etymology, turnus	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 37
etymology, uates	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 153, 154
etymology, zancle	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 331, 332, 333
etymology, ἐτυµολογία	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 40, 41, 42, 47, 48, 49, 50, 79, 163

List of validated texts:

22 validated results for "etymology"

1. Hebrew Bible, Genesis, 2.7, 4.17, 4.26, 5.1, 5.24, 9.20, 9.27, 11.31, 12.1-12.4, 12.7, 12.11-12.20, 13.14-13.17, 15.5, 15.15, 17.1, 17.4-17.6, 17.12-17.13, 17.15, 17.17, 17.19, 18.12-18.15, 18.18, 21.6, 26.5, 28.10, 28.13, 32.28-32.29, 32.31, 48.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enoch, etymology of • Enos, etymology of • Harran, etymology of • Hebrew, etymology of • Israel, etymology of • Lot, etymology of • Sarah, etymology of • etymologies of Hebrew names • etymologies, of “Abraham” and “Abram” • etymologies, of “Enoch” • etymologies, of “Enos” • etymologies, of “Harran” • etymologies, of “Hebrew” • etymologies, of “Isaac” • etymologies, of “Israel” • etymologies, of “Lot” • etymologies, of “Noah” • etymologies, of “Sarah” • etymology • etymology of biblical names

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40, 49, 91, 99, 106, 123, 124, 156, 157, 162, 163, 165, 166, 171, 173, 196, 197, 198, 202, 215, 222, 223, 224, 225, 226, 227, 237, 238, 243, 248, 249, 253, 265, 326, 328, 330, 331, 332, 334, 338, 355, 373; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 8, 9, 25, 26; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 26, 128, 145, 204, 258; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 196, 197, 201, 202, 203, 204, 205, 206, 207, 208

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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ ^4.17 וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ ^4.26 וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ ^5.1 וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ ^5.1 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃' ^9.27 יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ ^11.31 וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ ^12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ ^12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ ^12.2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ ^12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ ^12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ ^12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ ^1
2.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ ^12.11 וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ ^12.12 וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ ^12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ ^12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ ^12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ ^12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ ^12.17 וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ ^12.18 וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ ^12.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ ^13.14 וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃ ^13.15 כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃ ^13.16 וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃ ^13.17 קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃ ^15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ ^1
5.15 וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ ^17.1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ ^17.1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ ^17.4 אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ ^17.5 וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ ^17.6 וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ ^17.12 וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ ^17.13 הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ ^17.15 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃ ^17.17 וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ ^17.19 וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ ^18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ ^18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ ^18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ ^18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ ^18.18 וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ ^21.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ ^26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ ^28.13 וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ ^32.28 וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ ^32.29 וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ ^32.31 וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ ^48.15 וַיְבָרֶךְ אֶת־יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו אַבְרָהָם וְיִצְחָק הָאֱלֹהִים הָרֹעֶה אֹתִי מֵעוֹדִי עַד־הַיּוֹם הַזֶּה׃'' None

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2.7 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. ^4.17 And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch. ^4.26 And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD. ^5.1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; ^5.24 And Enoch walked with God, and he was not; for God took him. ^9.20 And Noah, the man of the land, began and planted a vineyard. ^9.27 God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant. ^11.31 And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. ^12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. ^12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. ^12.3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’ ^12.4 So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. ^1
2.7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him. ^12.11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. ^12.12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. ^12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ ^12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. ^12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. ^12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. ^12.17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. ^12.18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? ^12.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ ^12.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. ^13.14 And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; ^13.15 for all the land which thou seest, to thee will I give it, and to thy seed for ever. ^13.16 And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. ^13.17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’ ^15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’ ^1
5.15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. ^17.1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted. ^17.4 ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations. ^17.5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. ^17.6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. ^17.12 And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. ^17.13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet. ^17.15 And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. ^17.17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’ ^17.19 And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him. ^18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’ ^18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? ^18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’ ^18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’ ^18.18 eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? ^21.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ ^26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’ ^28.10 And Jacob went out from Beer-sheba, and went toward Haran. ^28.13 And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. ^32.28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ ^32.29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’ ^32.31 And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’ ^48.15 And he blessed Joseph, and said: ‘The God before whom my fathers Abraham and Isaac did walk, the God who hath been my shepherd all my life long unto this day,' ' None

2. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Enos, etymology of • etymologies, of “Enos” • etymologies, of “Noah” • etymology

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40, 156, 162, 163; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 239, 258

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19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃'' None

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19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.'' None

3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • dragon, etymology • etymologies of Hebrew names

Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 209, 210, 211; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 51

4. Hesiod, Works And Days, 17-26, 80-85 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • etymology • poetic etymology

Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78

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17 τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή,'¹⁸ θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων, ¹⁹ γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω· ²⁰ ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν. ²¹ εἰς ἕτερον γάρ τίς τε ἰδὼν ἔργοιο χατίζει ²² πλούσιον, ὃς σπεύδει μὲν ἀρώμεναι ἠδὲ φυτεύειν ²³ οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων ²⁴ εἰς ἄφενος σπεύδοντʼ· ἀγαθὴ δʼ Ἔρις ἥδε βροτοῖσιν. ²⁵ καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τέκτονι τέκτων, ²⁶ καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ. ⁸⁰ θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα ⁸¹ Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες ⁸² δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. ⁸³ αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, ⁸⁴ εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην ⁸⁵ δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς ' None

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17 The other, black Night’s first-born child, the son'¹⁸ of Cronus, throned on high, set in the soil, ¹⁹ A greater boon to men; she urges on ²⁰ Even the slack to work. One craves to toil ²¹ When others prosper, hankering to seed ²² And plough and set his house in harmony. ²³ So neighbour vies with neighbour in great need ²⁴ of wealth: this Strife well serves humanity. ²⁵ Potter hates potter, builder builder, and ²⁶ A beggar bears his fellow-beggar spite, ⁸⁰ By grey-eyed Queen Athene was she dressed ⁸¹ And cinctured, while the Graces and Seduction ⁸² Placed necklaces about her; then the Hours, ⁸³ With lovely tresses, heightened this production ⁸⁴ By garlanding this maid with springtime flowers. ⁸⁵ Athene trimmed her up, while in her breast ' None

5. Hesiod, Theogony, 27, 77-79, 143-145, 191-193, 195-197, 201, 207-210, 880-885 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cronus, etymologized as κρούων Νοῦς • etymology • poetic etymology • κρούων Νous (etymology of Cronus)

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 120, 144, 145, 146; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 210; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 239, 241; Keith and Myers (2023), Vergil and Elegy. 128, 135; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 352; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 121

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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, ⁷⁷ Κλειώ τʼ Εὐτέρπη τε Θάλειά τε Μελπομέενη τε ⁷⁸ Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε ⁷⁹ Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων. ¹⁴³ μοῦνος δʼ ὀφθαλμὸς μέσσῳ ἐνέκειτο μετώπῳ.' ¹⁴⁴ Κύκλωπες δʼ ὄνομʼ ἦσαν ἐπώνυμον, οὕνεκʼ ἄρα σφέων ¹⁴⁵ κυκλοτερὴς ὀφθαλμὸς ἕεις ἐνέκειτο μετώπῳ· ¹⁹¹ ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη ¹⁹² ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν ¹⁹³ ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. ¹⁹⁵ ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην ¹⁹⁶ ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν ¹⁹⁷ κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ ²⁰¹ τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς ²⁰⁷ τοὺς δὲ πατὴρ Τιτῆνας ἐπίκλησιν καλέεσκε ²⁰⁸ παῖδας νεικείων μέγας Οὐρανός, οὓς τέκεν αὐτός· ²¹⁰ ἔργον, τοῖο δʼ ἔπειτα τίσιν μετόπισθεν ἔσεσθαι. ⁸⁸⁰ πιμπλεῖσαι κόνιός τε καὶ ἀργαλέου κολοσυρτοῦ. ⁸⁸¹ αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, ⁸⁸² Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, ⁸⁸³ δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν ⁸⁸⁴ Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν ⁸⁸⁵ ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς. ' None

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27 Those daughters of Lord Zeus proclaimed to me: ⁷⁷ Their heavenly song. The black earth echoed round ⁷⁸ And underneath their feet a lovely sound ⁷⁹ Rose up. They to their father made their way, ¹⁴³ Delightful haunts for all the Nymphs, who dwell' ¹⁴⁴ Among their glens; then, with its raging swell, ¹⁴⁵ She bore the barren sea, no union ¹⁹¹ At what he said vast Earth was glad at heart ¹⁹² And in an ambush set her child apart ¹⁹³ And told him everything she had in mind. ¹⁹⁵ To couple, lay with Earth. Cronus revealed ¹⁹⁶ Himself from where he had been well concealed, ¹⁹⁷ Stretched out one hand and with the other gripped ²⁰¹ Descend behind him, because Earth conceived ²⁰⁷ His father’s genitals which were to be ²⁰⁸ Borne long upon the waves, and there was spread ²¹⁰ White foam from the timeless flesh: from it was bred ⁸⁸⁰ The gods the Titans dwell, beyond the pall ⁸⁸¹ of Chaos. But the glorious allie ⁸⁸² of thunderous Zeus dwell where the Ocean lies, ⁸⁸³ Even Cottus and Gyes. But Briareus, ⁸⁸⁴ Because he is upright, the clamorou ⁸⁸⁵ Earth-Shaker made his son-in-law, for he ' None

6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, etymological and allegorical arguments • allegorical and etymological argumentation • etymological and allegorical argumentation • grammatical archive, commentarial strategies, etymology

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 208; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 44

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • etymology

Found in books: Cairns (1989), Virgil's Augustan Epic. 213; Keith and Myers (2023), Vergil and Elegy. 104

8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • etymology • mania, etymology

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 169; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 46

^244c οὐ γὰρ ἂν τῇ καλλίστῃ τέχνῃ, ᾗ τὸ μέλλον κρίνεται, αὐτὸ τοῦτο τοὔνομα ἐμπλέκοντες μανικὴν ἐκάλεσαν. ἀλλʼ ὡς καλοῦ ὄντος, ὅταν θείᾳ μοίρᾳ γίγνηται, οὕτω νομίσαντες ἔθεντο, οἱ δὲ νῦν ἀπειροκάλως τὸ ταῦ ἐπεμβάλλοντες μαντικὴν ἐκάλεσαν. ἐπεὶ καὶ τήν γε τῶν ἐμφρόνων, ζήτησιν τοῦ μέλλοντος διά τε ὀρνίθων ποιουμένων καὶ τῶν ἄλλων σημείων, ἅτʼ ἐκ διανοίας ποριζομένων ἀνθρωπίνῃ οἰήσει νοῦν τε καὶ ἱστορίαν, οἰονοϊστικὴν ἐπωνόμασαν,'' None

^244c otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous)'' None

9. Philo of Alexandria, On The Life of Abraham, 121 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • etymology • etymology of biblical names

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 8; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 204

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121 Since this is not the actual truth, but in order that one may when speaking keep as close to the truth as possible, the one in the middle is the Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord it over and govern the creature. '' None

10. Philo of Alexandria, On The Change of Names, 7 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • etymologies, of “Abraham” and “Abram” • etymology

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 222; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104

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7 Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the Darkness," by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God; '' None

11. Philo of Alexandria, On The Creation of The World, 8 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Israel, etymology of • etymologies, of “Israel” • etymology

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 265; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 204

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8 But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty; '' None

12. Philo of Alexandria, On Curses, 44 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hebrew, etymologies • Israel, etymology of • Philo, on the etymology of Israel • Sarah, etymology of • etymologies, of “Abraham” and “Abram” • etymologies, of “Israel” • etymologies, of “Sarah”

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 202, 243; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 271

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44 Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives. '' None

13. Philo of Alexandria, On The Special Laws, 2.54-2.55 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Etymology • Sarah, etymology of • etymologies, of “Isaac” • etymologies, of “Sarah” • etymology

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 328, 331; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 285; Sly (1990), Philo's Perception of Women, 46

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2.54 In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{^2.55 For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. '' None

14. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • etymology • etymology of biblical names

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 8; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 166; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104

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78 And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. '' None

15. Philo of Alexandria, On The Embassy To Gaius, 4 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hebrew, etymologies • Israel, etymology of • Philo, on the etymology of Israel • Sarah, etymology of • etymologies, of “Abraham” and “Abram” • etymologies, of “Israel” • etymologies, of “Sarah”

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 202, 243; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 271

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4 And this nation of suppliants is in the Chaldaic language called Israel, but when the name is translated into the Greek language it is called, "the seeing nation;" which appellation appears to me to be the most honourable of all things in the world, whether private or public; '' None

16. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Harran, etymology of • Hebrew, etymologies • Philo, on the etymology of Aaron • Philo, on the etymology of Abram • etymologies, of “Abraham” and “Abram” • etymologies, of “Harran”

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 225, 226; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 270

17. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Etymology • Lot, etymology of • etymologies, of “Lot”

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 339; Sly (1990), Philo's Perception of Women, 47

18. Diogenes Laertius, Lives of The Philosophers, 7.62, 7.134, 7.147 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cicero, on etymology of lex/nomos • Etymologies (Cratylus) • ethics,etymology • etymology (ἐτυµολογία)

Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 40; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239, 249; Wolfsdorf (2020), Early Greek Ethics, 483

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7.62 Partition in logic is (according to Crinis) classification or distribution of a genus under heads: for instance, of goods some are mental, others bodily.Verbal ambiguity arises when a word properly, rightfully, and in accordance with fixed usage denotes two or more different things, so that at one and the same time we may take it in several distinct senses: e.g. in Greek, where by the same verbal expression may be meant in the one case that A house has three times fallen, in the other that a dancing-girl has fallen.Posidonius defines Dialectic as the science dealing with truth, falsehood, and that which is neither true nor false; whereas Chrysippus takes its subject to be signs and things signified. Such then is the gist of what the Stoics say in their theory of language. ^7.134 They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. ^7.147 The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes.'' None

19. Origen, Against Celsus, 1.24 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • etymology • etymology (ἐτυµολογία)

Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 40, 41, 49; Wynne (2019), Horace and the Gift Economy of Patronage, 154

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1.24 After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. '' None

20. Vergil, Aeneis, 1.340, 4.347, 5.592-5.593, 6.460, 6.650, 6.756-6.818, 6.820-6.892, 6.900, 7.37-7.45, 8.319, 8.321-8.323
Tagged with subjects: • Dido, etymology • Ithaca, etymology • etymology • etymology, Erato • etymology, Latium

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 179; Cairns (1989), Virgil's Augustan Epic. 30, 63, 67, 118; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 80, 184, 239, 240, 243; Keith and Myers (2023), Vergil and Elegy. 130, 135, 136; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 272, 273, 297

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1.340 Imperium Dido Tyria regit urbe profecta, ^4.347 hic amor, haec patria est. Si te Karthaginis arces, ^5.592 haud alio Teucrum nati vestigia cursu ^5.593 impediunt texuntque fugas et proelia ludo, ^6.460 invitus, regina, tuo de litore cessi. ^6.650 Ilusque Assaracusque et Troiae Dardanus auctor. ^6.756 Nunc age, Dardaniam prolem quae deinde sequatur ^6.757 gloria, qui maneant Itala de gente nepotes, ^6.758 inlustris animas nostrumque in nomen ituras, ^6.759 expediam dictis, et te tua fata docebo. ^6.760 Ille, vides, pura iuvenis qui nititur hasta, ^6.761 proxuma sorte tenet lucis loca, primus ad auras ^6.762 aetherias Italo commixtus sanguine surget, ^6.763 silvius, Albanum nomen, tua postuma proles, ^6.764 quem tibi longaevo serum Lavinia coniunx ^6.765 educet silvis regem regumque parentem, ^6.766 unde genus Longa nostrum dominabitur Alba. ^6.767 Proxumus ille Procas, Troianae gloria gentis, ^6.768 et Capys, et Numitor, et qui te nomine reddet ^6.769 Silvius Aeneas, pariter pietate vel armis ^6.770 egregius, si umquam regdam acceperit Albam. ^6.771 Qui iuvenes! Quantas ostentant, aspice, vires, ^6.772 atque umbrata gerunt civili tempora quercu! ^6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, ^6.774 hi Collatinas imponent montibus arces, ^6.775 Pometios Castrumque Inui Bolamque Coramque. ^6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. ^6.777 Quin et avo comitem sese Mavortius addet ^6.778 Romulus, Assaraci quem sanguinis Ilia mater ^6.779 educet. Viden, ut geminae stant vertice cristae, ^6.780 et pater ipse suo superum iam signat honore? ^6.781 En, huius, nate, auspiciis illa incluta Roma ^6.782 imperium terris, animos aequabit Olympo, ^6.783 septemque una sibi muro circumdabit arces, ^6.784 felix prole virum: qualis Berecyntia mater ^6.785 invehitur curru Phrygias turrita per urbes, ^6.786 laeta deum partu, centum complexa nepotes, ^6.787 omnes caelicolas, omnes supera alta tenentes. ^6.788 Huc geminas nunc flecte acies, hanc aspice gentem ^6.789 Romanosque tuos. Hic Caesar et omnis Iuli ^6.790 progenies magnum caeli ventura sub axem. ^6.791 Hic vir, hic est, tibi quem promitti saepius audis, ^6.792 Augustus Caesar, Divi genus, aurea condet ^6.793 saecula qui rursus Latio regnata per arva ^6.794 Saturno quondam, super et Garamantas et Indos ^6.795 proferet imperium: iacet extra sidera tellus, ^6.796 extra anni solisque vias, ubi caelifer Atlas ^6.797 axem umero torquet stellis ardentibus aptum. ^6.798 Huius in adventum iam nunc et Caspia regna ^6.799 responsis horrent divom et Maeotia tellus, ^6.800 et septemgemini turbant trepida ostia Nili. ^6.801 Nec vero Alcides tantum telluris obivit, ^6.802 fixerit aeripedem cervam licet, aut Erymanthi ^6.803 pacarit nemora, et Lernam tremefecerit arcu; ^6.804 nec, qui pampineis victor iuga flectit habenis, ^6.805 Liber, agens celso Nysae de vertice tigres. ^6.806 Et dubitamus adhuc virtute extendere vires, ^6.807 aut metus Ausonia prohibet consistere terra? ^6.809 sacra ferens? Nosco crines incanaque menta ^6.810 regis Romani, primus qui legibus urbem ^6.811 fundabit, Curibus parvis et paupere terra ^6.812 missus in imperium magnum. Cui deinde subibit, ^6.813 otia qui rumpet patriae residesque movebit ^6.814 Tullus in arma viros et iam desueta triumphis ^6.815 agmina. Quem iuxta sequitur iactantior Ancus, ^6.816 nunc quoque iam nimium gaudens popularibus auris. ^6.817 Vis et Tarquinios reges, animamque superbam ^6.818 ultoris Bruti, fascesque videre receptos? ^6.820 accipiet, natosque pater nova bella moventes ^6.821 ad poenam pulchra pro libertate vocabit. ^6.822 Infelix, utcumque ferent ea facta minores, ^6.823 vincet amor patriae laudumque immensa cupido. ^6.824 Quin Decios Drusosque procul saevumque securi ^6.825 aspice Torquatum et referentem signa Camillum. ^6.826 Illae autem, paribus quas fulgere cernis in armis, ^6.827 concordes animae nunc et dum nocte premuntur, ^6.828 heu quantum inter se bellum, si lumina vitae ^6.829 attigerint, quantas acies stragemque ciebunt! ^6.830 Aggeribus socer Alpinis atque arce Monoeci ^6.831 descendens, gener adversis instructus Eois. ^6.832 Ne, pueri, ne tanta animis adsuescite bella, ^6.833 neu patriae validas in viscera vertite vires; ^6.834 tuque prior, tu parce, genus qui ducis Olympo, ^6.835 proice tela manu, sanguis meus!— ^6.836 Ille triumphata Capitolia ad alta Corintho ^6.837 victor aget currum, caesis insignis Achivis. ^6.838 Eruet ille Argos Agamemnoniasque Mycenas, ^6.839 ipsumque Aeaciden, genus armipotentis Achilli, ^6.840 ultus avos Troiae, templa et temerata Minervae. ^6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? ^6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, ^6.843 Scipiadas, cladem Libyae, parvoque potentem ^6.844 Fabricium vel te sulco Serrane, serentem? ^6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, ^6.846 unus qui nobis cunctando restituis rem. ^6.847 Excudent alii spirantia mollius aera, ^6.848 credo equidem, vivos ducent de marmore voltus, ^6.849 orabunt causas melius, caelique meatus ^6.850 describent radio, et surgentia sidera dicent: ^6.851 tu regere imperio populos, Romane, memento; ^6.852 hae tibi erunt artes; pacisque imponere morem, ^6.853 parcere subiectis, et debellare superbos. ^6.854 Sic pater Anchises, atque haec mirantibus addit: ^6.855 Aspice, ut insignis spoliis Marcellus opimis ^6.856 ingreditur, victorque viros supereminet omnes! ^6.857 Hic rem Romanam, magno turbante tumultu, ^6.858 sistet, eques sternet Poenos Gallumque rebellem, ^6.859 tertiaque arma patri suspendet capta Quirino. ^6.860 Atque hic Aeneas; una namque ire videbat ^6.861 egregium forma iuvenem et fulgentibus armis, ^6.862 sed frons laeta parum, et deiecto lumina voltu: ^6.863 Quis, pater, ille, virum qui sic comitatur euntem? ^6.864 Filius, anne aliquis magna de stirpe nepotum? ^6.865 Quis strepitus circa comitum! Quantum instar in ipso! ^6.866 Sed nox atra caput tristi circumvolat umbra. ^6.867 Tum pater Anchises, lacrimis ingressus obortis: ^6.868 O gnate, ingentem luctum ne quaere tuorum; ^6.869 ostendent terris hunc tantum fata, neque ultra ^6.870 esse sinent. Nimium vobis Romana propago ^6.871 visa potens, Superi, propria haec si dona fuissent. ^6.872 Quantos ille virum magnam Mavortis ad urbem ^6.873 campus aget gemitus, vel quae, Tiberine, videbis ^6.874 funera, cum tumulum praeterlabere recentem! ^6.875 Nec puer Iliaca quisquam de gente Latinos ^6.876 in tantum spe tollet avos, nec Romula quondam ^6.877 ullo se tantum tellus iactabit alumno. ^6.878 Heu pietas, heu prisca fides, invictaque bello ^6.879 dextera! Non illi se quisquam impune tulisset ^6.880 obvius armato, seu cum pedes iret in hostem, ^6.881 seu spumantis equi foderet calcaribus armos. ^6.882 Heu, miserande puer, si qua fata aspera rumpas, ^6.883 tu Marcellus eris. Manibus date lilia plenis, ^6.884 purpureos spargam flores, animamque nepotis ^6.885 his saltem adcumulem donis, et fungar ii ^6.886 munere—Sic tota passim regione vagantur ^6.887 aëris in campis latis, atque omnia lustrant. ^6.888 Quae postquam Anchises natum per singula duxit, ^6.889 incenditque animum famae venientis amore, ^6.890 exin bella viro memorat quae deinde gerenda, ^6.891 Laurentisque docet populos urbemque Latini, ^6.892 et quo quemque modo fugiatque feratque laborem. ^6.900 tum se ad Caietae recto fert litore portum. ^7.37 Nunc age, qui reges, Erato, quae tempora rerum, ^7.38 quis Latio antiquo fuerit status, advena classem ^7.39 cum primum Ausoniis exercitus appulit oris, ^7.40 expediam et primae revocabo exordia pugnae. ^7.41 tu vatem, tu, diva, mone. Dicam horrida bella, ^7.42 dicam acies actosque animis in funera reges ^7.43 Tyrrhenamque manum totamque sub arma coactam ^7.44 Hesperiam. Maior rerum mihi nascitur ordo, ^8.319 Primus ab aetherio venit Saturnus Olympo, ^8.321 Is genus indocile ac dispersum montibus altis ^8.322 composuit legesque dedit Latiumque vocari ^8.323 maluit, his quoniam latuisset tutis in oris.' ' None

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1.340 behold our navy vilely wrecked, because ^4.347 pale-featured ghosts, or, if he will, consigns ^5.592 rushed fiercer to the fight, his strength now roused ^5.593 by rage, while shame and courage confident ^6.460 Three wintry nights across the boundless main ^6.650 The rumor reached me how, that deadly night, ' "^6.756 And Jove's own fire. In chariot of four steeds, " '^6.757 Brandishing torches, he triumphant rode ' "^6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '^6.759 Demanding worship as a god. 0 fool! ' "^6.760 To mock the storm's inimitable flash— " '^6.761 With crash of hoofs and roll of brazen wheel! ^6.762 But mightiest Jove from rampart of thick cloud ^6.763 Hurled his own shaft, no flickering, mortal flame, ^6.764 And in vast whirl of tempest laid him low. ^6.765 Next unto these, on Tityos I looked, ^6.766 Child of old Earth, whose womb all creatures bears: ' "^6.767 Stretched o'er nine roods he lies; a vulture huge " '^6.768 Tears with hooked beak at his immortal side, ^6.769 Or deep in entrails ever rife with pain ^6.770 Gropes for a feast, making his haunt and home ^6.771 In the great Titan bosom; nor will give ^6.772 To ever new-born flesh surcease of woe. ^6.773 Why name Ixion and Pirithous, ^6.774 The Lapithae, above whose impious brows ^6.775 A crag of flint hangs quaking to its fall, ^6.776 As if just toppling down, while couches proud, ^6.777 Propped upon golden pillars, bid them feast ^6.778 In royal glory: but beside them lies ^6.779 The eldest of the Furies, whose dread hands ^6.780 Thrust from the feast away, and wave aloft ^6.781 A flashing firebrand, with shrieks of woe. ^6.782 Here in a prison-house awaiting doom ^6.783 Are men who hated, long as life endured, ^6.784 Their brothers, or maltreated their gray sires, ^6.785 Or tricked a humble friend; the men who grasped ^6.786 At hoarded riches, with their kith and kin ^6.787 Not sharing ever—an unnumbered throng; ^6.788 Here slain adulterers be; and men who dared ^6.789 To fight in unjust cause, and break all faith ^6.790 With their own lawful lords. Seek not to know ^6.791 What forms of woe they feel, what fateful shape ' "^6.792 of retribution hath o'erwhelmed them there. " '^6.793 Some roll huge boulders up; some hang on wheels, ^6.794 Lashed to the whirling spokes; in his sad seat ^6.795 Theseus is sitting, nevermore to rise; ^6.796 Unhappy Phlegyas uplifts his voice ^6.797 In warning through the darkness, calling loud, ^6.798 ‘0, ere too late, learn justice and fear God!’ ^6.799 Yon traitor sold his country, and for gold ^6.800 Enchained her to a tyrant, trafficking ^6.801 In laws, for bribes enacted or made void; ^6.802 Another did incestuously take ^6.803 His daughter for a wife in lawless bonds. ^6.804 All ventured some unclean, prodigious crime; ^6.805 And what they dared, achieved. I could not tell, ^6.806 Not with a hundred mouths, a hundred tongues, ^6.807 Or iron voice, their divers shapes of sin, ' "^6.809 So spake Apollo's aged prophetess. " '^6.810 “Now up and on!” she cried. “Thy task fulfil! ^6.811 We must make speed. Behold yon arching doors ^6.812 Yon walls in furnace of the Cyclops forged! ' "^6.813 'T is there we are commanded to lay down " "^6.814 Th' appointed offering.” So, side by side, " '^6.815 Swift through the intervening dark they strode, ^6.816 And, drawing near the portal-arch, made pause. ^6.817 Aeneas, taking station at the door, ' "^6.818 Pure, lustral waters o'er his body threw, " ^6.820 Now, every rite fulfilled, and tribute due ^6.821 Paid to the sovereign power of Proserpine, ^6.822 At last within a land delectable ^6.823 Their journey lay, through pleasurable bowers ^6.824 of groves where all is joy,—a blest abode! ^6.825 An ampler sky its roseate light bestows ^6.826 On that bright land, which sees the cloudless beam ^6.827 of suns and planets to our earth unknown. ^6.828 On smooth green lawns, contending limb with limb, ^6.829 Immortal athletes play, and wrestle long ' "^6.830 'gainst mate or rival on the tawny sand; " '^6.831 With sounding footsteps and ecstatic song, ^6.832 Some thread the dance divine: among them moves ^6.833 The bard of Thrace, in flowing vesture clad, ^6.834 Discoursing seven-noted melody, ^6.835 Who sweeps the numbered strings with changeful hand, ^6.836 Or smites with ivory point his golden lyre. ^6.837 Here Trojans be of eldest, noblest race, ^6.838 Great-hearted heroes, born in happier times, ^6.839 Ilus, Assaracus, and Dardanus, ^6.840 Illustrious builders of the Trojan town. ^6.841 Their arms and shadowy chariots he views, ^6.842 And lances fixed in earth, while through the fields ^6.843 Their steeds without a bridle graze at will. ^6.844 For if in life their darling passion ran ^6.845 To chariots, arms, or glossy-coated steeds, ^6.846 The self-same joy, though in their graves, they feel. ^6.847 Lo! on the left and right at feast reclined ^6.848 Are other blessed souls, whose chorus sings ^6.849 Victorious paeans on the fragrant air ^6.850 of laurel groves; and hence to earth outpours ^6.851 Eridanus, through forests rolling free. ^6.852 Here dwell the brave who for their native land ^6.853 Fell wounded on the field; here holy priests ^6.854 Who kept them undefiled their mortal day; ^6.855 And poets, of whom the true-inspired song ' "^6.856 Deserved Apollo's name; and all who found " "^6.857 New arts, to make man's life more blest or fair; " '^6.858 Yea! here dwell all those dead whose deeds bequeath ^6.859 Deserved and grateful memory to their kind. ^6.860 And each bright brow a snow-white fillet wears. ^6.861 Unto this host the Sibyl turned, and hailed ^6.862 Musaeus, midmost of a numerous throng, ' "^6.863 Who towered o'er his peers a shoulder higher: " '^6.864 “0 spirits blest! 0 venerable bard! ^6.865 Declare what dwelling or what region holds ^6.866 Anchises, for whose sake we twain essayed ^6.867 Yon passage over the wide streams of hell.” ^6.868 And briefly thus the hero made reply: ^6.869 “No fixed abode is ours. In shadowy groves ^6.870 We make our home, or meadows fresh and fair, ^6.871 With streams whose flowery banks our couches be. ^6.872 But you, if thitherward your wishes turn, ^6.873 Climb yonder hill, where I your path may show.” ^6.874 So saying, he strode forth and led them on, ^6.875 Till from that vantage they had prospect fair ^6.876 of a wide, shining land; thence wending down, ^6.877 They left the height they trod; for far below ^6.878 Father Anchises in a pleasant vale ^6.879 Stood pondering, while his eyes and thought surveyed ^6.880 A host of prisoned spirits, who there abode ^6.881 Awaiting entrance to terrestrial air. ^6.882 And musing he reviewed the legions bright ^6.883 of his own progeny and offspring proud— ^6.884 Their fates and fortunes, virtues and great deeds. ^6.885 Soon he discerned Aeneas drawing nigh ' "^6.886 o'er the green slope, and, lifting both his hands " '^6.887 In eager welcome, spread them swiftly forth. ^6.888 Tears from his eyelids rained, and thus he spoke: ^6.889 “Art here at last? Hath thy well-proven love ^6.890 of me thy sire achieved yon arduous way? ^6.891 Will Heaven, beloved son, once more allow ^6.892 That eye to eye we look? and shall I hear ^6.900 Should work thee woe!” ^7.37 Then, gazing from the deep, Aeneas saw ' "^7.38 a stretch of groves, whence Tiber 's smiling stream, " '^7.39 its tumbling current rich with yellow sands, ^7.40 burst seaward forth: around it and above ^7.41 hore-haunting birds of varied voice and plume ^7.42 flattered the sky with song, and, circling far ' "^7.43 o'er river-bed and grove, took joyful wing. " '^7.44 Thither to landward now his ships he steered, ' "^8.319 filled all the arching sky, the river's banks " "^8.321 reversed his flowing wave. So Cacus' lair " '^8.322 lay shelterless, and naked to the day ^8.323 the gloomy caverns of his vast abode ' ' None

21. None, None, nan
Tagged with subjects: • Cicero, on etymology of lex/nomos • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, etymological and allegorical arguments • allegorical and etymological argumentation • etymological and allegorical argumentation

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 208; Wolfsdorf (2020), Early Greek Ethics, 483

22. None, None, nan
Tagged with subjects: • Etymologies • etymology

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 119; deJauregui (2010), Orphism and Christianity in Late Antiquity, 278

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Tiresias: The Ancient Mediterranean Religions Source Database