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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 1.86-1.87


οἱ δὲ Πέρσαι τάς τε δὴ Σάρδις ἔσχον καὶ αὐτὸν Κροῖσον ἐζώγρησαν, ἄρξαντα ἔτεα τεσσερεσκαίδεκα καὶ τεσσερεσκαίδεκα ἡμέρας πολιορκηθέντα, κατὰ τὸ χρηστήριόν τε καταπαύσαντα τὴν ἑωυτοῦ μεγάλην ἀρχήν. λαβόντες δὲ αὐτὸν οἱ Πέρσαι ἤγαγον παρὰ Κῦρον. ὁ δὲ συννήσας πυρὴν μεγάλην ἀνεβίβασε ἐπʼ αὐτὴν τὸν Κροῖσόν τε ἐν πέδῃσι δεδεμένον καὶ δὶς ἑπτὰ Λυδῶν παρʼ αὐτὸν παῖδας, ἐν νόῳ ἔχων εἴτε δὴ ἀκροθίνια ταῦτα καταγιεῖν θεῶν ὅτεῳ δή, εἴτε καὶ εὐχὴν ἐπιτελέσαι θέλων, εἴτε καὶ πυθόμενος τὸν Κροῖσον εἶναι θεοσεβέα τοῦδε εἵνεκεν ἀνεβίβασε ἐπὶ τὴν πυρήν, βουλόμενος εἰδέναι εἴ τίς μιν δαιμόνων ῥύσεται τοῦ μὴ ζῶντα κατακαυθῆναι. τὸν μὲν δὴ ποιέειν ταῦτα· τῷ δὲ Κροίσῳ ἑστεῶτι ἐπὶ τῆς πυρῆς ἐσελθεῖν, καίπερ ἐν κακῷ ἐόντι τοσούτῳ, τὸ τοῦ Σόλωνος ὥς οἱ εἴη σὺν θεῷ εἰρημένον, τὸ μηδένα εἶναι τῶν ζωόντων ὄλβιον. ὡς δὲ ἄρα μιν προσστῆναι τοῦτο, ἀνενεικάμενόν τε καὶ ἀναστενάξαντα ἐκ πολλῆς ἡσυχίης ἐς τρὶς ὀνομάσαι “Σόλων.” καὶ τὸν Κῦρον ἀκούσαντα κελεῦσαι τοὺς ἑρμηνέας ἐπειρέσθαι τὸν Κροῖσον τίνα τοῦτον ἐπικαλέοιτο, καὶ τοὺς προσελθόντας ἐπειρωτᾶν· Κροῖσον δὲ τέως μὲν σιγὴν ἔχειν εἰρωτώμενον, μετὰ δὲ ὡς ἠναγκάζετο, εἰπεῖν “τὸν ἂν ἐγὼ πᾶσι τυράννοισι προετίμησα μεγάλων χρημάτων ἐς λόγους ἐλθεῖν.” ὡς δέ σφι ἄσημα ἔφραζε, πάλιν ἐπειρώτων τὰ λεγόμενα. λιπαρεόντων δὲ αὐτῶν καὶ ὄχλον παρεχόντων, ἔλεγε δὴ ὡς ἦλθε ἀρχὴν ὁ Σόλων ἐὼν Ἀθηναῖος, καὶ θεησάμενος πάντα τὸν ἑωυτοῦ ὄλβον ἀποφλαυρίσειε οἷα δὴ εἶπας, ὥς τε αὐτῷ πάντα ἀποβεβήκοι τῇ περ ἐκεῖνος εἶπε, οὐδέν τι μᾶλλον ἐς ἑωυτὸν λέγων ἢ οὐκ ἐς ἅπαν τὸ ἀνθρώπινον καὶ μάλιστα τοὺς παρὰ σφίσι αὐτοῖσι ὀλβίους δοκέοντας εἶναι. τὸν μὲν Κροῖσον ταῦτα ἀπηγέεσθαι, τῆς δὲ πυρῆς ἤδη ἁμμένης καίεσθαι τὰ περιέσχατα. καὶ τὸν Κῦρον ἀκούσαντα τῶν ἑρμηνέων τὰ Κροῖσος εἶπε, μεταγνόντα τε καὶ ἐννώσαντα ὅτι καὶ αὐτὸς ἄνθρωπος ἐὼν ἄλλον ἄνθρωπον, γενόμενον ἑωυτοῦ εὐδαιμονίῃ οὐκ ἐλάσσω, ζῶντα πυρὶ διδοίη, πρός τε τούτοισι δείσαντα τὴν τίσιν καὶ ἐπιλεξάμενον ὡς οὐδὲν εἴη τῶν ἐν ἀνθρώποισι ἀσφαλέως ἔχον, κελεύειν σβεννύναι τὴν ταχίστην τὸ καιόμενον πῦρ 1 καὶ καταβιβάζειν Κροῖσόν τε καὶ τοὺς μετὰ Κροίσου. καὶ τοὺς πειρωμένους οὐ δύνασθαι ἔτι τοῦ πυρὸς ἐπικρατῆσαι.The Persians gained Sardis and took Croesus prisoner. Croesus had ruled fourteen years and been besieged fourteen days. Fulfilling the oracle, he had destroyed his own great empire. The Persians took him and brought him to Cyrus, ,who erected a pyre and mounted Croesus atop it, bound in chains, with twice seven sons of the Lydians beside him. Cyrus may have intended to sacrifice him as a victory-offering to some god, or he may have wished to fulfill a vow, or perhaps he had heard that Croesus was pious and put him atop the pyre to find out if some divinity would deliver him from being burned alive. ,So Cyrus did this. As Croesus stood on the pyre, even though he was in such a wretched position it occurred to him that Solon had spoken with god's help when he had said that no one among the living is fortunate. When this occurred to him, he heaved a deep sigh and groaned aloud after long silence, calling out three times the name “Solon.” ,Cyrus heard and ordered the interpreters to ask Croesus who he was invoking. They approached and asked, but Croesus kept quiet at their questioning, until finally they forced him and he said, “I would prefer to great wealth his coming into discourse with all despots.” Since what he said was unintelligible, they again asked what he had said, ,persistently harassing him. He explained that first Solon the Athenian had come and seen all his fortune and spoken as if he despised it. Now everything had turned out for him as Solon had said, speaking no more of him than of every human being, especially those who think themselves fortunate. While Croesus was relating all this, the pyre had been lit and the edges were on fire. ,When Cyrus heard from the interpreters what Croesus said, he relented and considered that he, a human being, was burning alive another human being, one his equal in good fortune. In addition, he feared retribution, reflecting how there is nothing stable in human affairs. He ordered that the blazing fire be extinguished as quickly as possible, and that Croesus and those with him be taken down, but despite their efforts they could not master the fire.


ἐνθαῦτα λέγεται ὑπὸ Λυδῶν Κροῖσον μαθόντα τὴν Κύρου μετάγνωσιν, ὡς ὥρα πάντα μὲν ἄνδρα σβεννύντα τὸ πῦρ, δυναμένους δὲ οὐκέτι καταλαβεῖν, ἐπιβώσασθαι τὸν Ἀπόλλωνα ἐπικαλεόμενον, εἴ τί οἱ κεχαρισμένον ἐξ αὐτοῦ ἐδωρήθη, παραστῆναι καὶ ῥύσασθαι αὐτὸν ἐκ τοῦ παρεόντος κακοῦ. τὸν μὲν δακρύοντα ἐπικαλέεσθαι τὸν θεόν, ἐκ δὲ αἰθρίης τε καὶ νηνεμίης συνδραμεῖν ἐξαπίνης νέφεα καὶ χειμῶνά τε καταρραγῆναι καὶ ὗσαι ὕδατι λαβροτάτῳ, κατασβεσθῆναί τε τὴν πυρήν. οὕτω δὴ μαθόντα τὸν Κῦρον ὡς εἴη ὁ Κροῖσος καὶ θεοφιλὴς καὶ ἀνὴρ ἀγαθός, καταβιβάσαντα αὐτὸν ἀπὸ τῆς πυρῆς εἰρέσθαι τάδε. “Κροῖσε, τίς σε ἀνθρώπων ἀνέγνωσε ἐπὶ γῆν τὴν ἐμὴν στρατευσάμενον πολέμιον ἀντὶ φίλου ἐμοὶ καταστῆναι;” ὁ δὲ εἶπε “ὦ βασιλεῦ, ἐγὼ ταῦτα ἔπρηξα τῇ σῇ μὲν εὐδαιμονίῃ, τῇ ἐμεωυτοῦ δὲ κακοδαιμονίῃ, αἴτιος δὲ τούτων ἐγένετο ὁ Ἑλλήνων θεὸς ἐπαείρας ἐμὲ στρατεύεσθαι. οὐδεὶς γὰρ οὕτω ἀνόητος ἐστὶ ὅστις πόλεμον πρὸ εἰρήνης αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας. ἀλλὰ ταῦτα δαίμοσί κου φίλον ἦν οὕτω γενέσθαι.”Then the Lydians say that Croesus understood Cyrus' change of heart, and when he saw everyone trying to extinguish the fire but unable to check it, he invoked Apollo, crying out that if Apollo had ever been given any pleasing gift by him, let him offer help and deliver him from the present evil. ,Thus he in tears invoked the god, and suddenly out of a clear and windless sky clouds gathered, a storm broke, and it rained violently, extinguishing the pyre. Thus Cyrus perceived that Croesus was dear to god and a good man. He had him brought down from the pyre and asked, ,“Croesus, what man persuaded you to wage war against my land and become my enemy instead of my friend?” He replied, “O King, I acted thus for your good fortune, but for my own ill fortune. The god of the Hellenes is responsible for these things, inciting me to wage war. ,No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons. But I suppose it was dear to the divinity that this be so.”


Intertexts (texts cited often on the same page as the searched text):

18 results
1. Homer, Iliad, 19.86-19.96 (8th cent. BCE - 7th cent. BCE)

19.86. /Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.87. /Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.88. /Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.89. /Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.90. /But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.91. /But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.92. /But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.93. /But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.94. /But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.95. /Aye, and on a time she blinded Zeus, albeit men say that he is the greatest among men and gods; yet even him Hera, that was but a woman, beguiled in her craftiness on the day when Alcmene in fair-crowned Thebe was to bring forth the mighty Heracles. 19.96. /Aye, and on a time she blinded Zeus, albeit men say that he is the greatest among men and gods; yet even him Hera, that was but a woman, beguiled in her craftiness on the day when Alcmene in fair-crowned Thebe was to bring forth the mighty Heracles.
2. Homer, Odyssey, 5.118 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Persians, 177-199, 176 (6th cent. BCE - 5th cent. BCE)

176. πολλοῖς μὲν αἰεὶ νυκτέροις ὀνείρασιν 176. I have been haunted by a multitude of dreams at night since the time when my son, having despatched his army, departed with intent to lay waste the land of the Ionians. But never yet have I beheld so distinct a vision
4. Gorgias, Helena, 9 (5th cent. BCE - 4th cent. BCE)

5. Herodotus, Histories, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.30.3, 1.31, 1.32, 1.32.1, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.46.2, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 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, 1.80, 1.81, 1.82, 1.83, 1.84, 1.85, 1.86.6, 1.87, 1.88, 1.89, 1.90, 1.91, 1.91.2, 1.91.3, 1.92, 1.93, 1.94, 1.118, 1.126, 1.130, 1.131, 1.132, 1.138, 1.141, 1.143, 1.153, 1.162, 1.163, 1.164, 1.165, 1.166, 1.167, 1.168, 1.169, 1.170, 1.182, 1.189, 1.190, 1.192, 1.196, 1.198, 1.199, 1.202, 1.203, 1.204, 1.205, 1.206, 1.207, 1.208, 1.209, 1.209.4, 1.210, 1.211, 1.212, 1.213, 1.214, 1.215, 1.216, 2.37, 2.161, 2.162, 2.163, 2.169, 3.4, 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, 3.35, 3.37, 3.38, 3.39, 3.40, 3.41, 3.42, 3.43, 3.64, 3.65, 3.66, 3.74, 3.80, 3.81, 3.82, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.127, 3.133, 3.143.2, 3.144, 4.1, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 4.55, 4.56, 4.57, 4.58, 4.59, 4.60, 4.61, 4.62, 4.63, 4.64, 4.65, 4.66, 4.67, 4.68, 4.69, 4.70, 4.71, 4.72, 4.73, 4.74, 4.75, 4.76, 4.77, 4.78, 4.79, 4.80, 4.81, 4.82, 4.83, 4.84, 4.91, 4.134, 4.135, 4.136, 4.137, 4.138, 4.139, 4.140, 4.141, 4.142, 4.172, 4.179, 4.180, 4.181, 4.183, 4.187, 4.188, 4.189, 4.197, 4.203, 5.1, 5.3, 5.7, 5.9, 5.32, 5.51, 5.74, 5.91, 5.106, 6.5, 6.18, 6.19, 6.61, 6.62, 6.63, 6.64, 6.65, 6.72, 6.73, 6.74, 6.75, 6.76, 6.77, 6.78, 6.79, 6.80, 6.81, 6.82, 6.83, 6.84, 6.85, 6.86, 6.134, 6.135, 6.136, 7.2, 7.3, 7.10.ε, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.27, 7.28, 7.29, 7.35, 7.39, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.51, 7.52, 7.53, 7.54, 7.55, 7.56, 7.114, 7.117, 7.120, 7.133, 7.134, 7.135, 7.135.3, 7.136, 7.137, 7.139, 7.140, 7.141, 7.142, 7.143, 7.144, 7.208, 7.209, 7.210, 7.211, 7.212, 7.223, 8.51, 8.52, 8.53, 8.54, 8.55, 8.69, 8.99, 8.109.3, 8.115, 8.118, 8.119, 8.120, 8.129, 8.143, 9.16, 9.100, 9.109, 9.122 (5th cent. BCE - 5th cent. BCE)

1.10. As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked.
6. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

7. Anon., Testament of Naphtali, 1.10 (2nd cent. BCE - 2nd cent. CE)

8. Philo of Alexandria, On Husbandry, 80 (1st cent. BCE - missingth cent. CE)

80. And the chorus of men will have Moses for their leader; and that of the women will be under the guidance of Miriam, "the purified outward Sense." For it is just that hymns and praises should be uttered in honour of God without any delay, both in accordance with the suggestions of the intellect and the perceptions of the outward senses, and that each instrument should be struck in harmony, I mean those both of the mind and of the outward sense, in gratitude and honour to the holy Saviour.
9. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - missingth cent. CE)

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.
10. Epictetus, Discourses, 1.9.13-1.9.15 (1st cent. CE - 2nd cent. CE)

11. New Testament, John, 9.31 (1st cent. CE - 1st cent. CE)

9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him.
12. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)

13. Plutarch, Solon, 30.1-30.5 (1st cent. CE - 2nd cent. CE)

30.1. Now when Peisistratus, after inflicting a wound upon himself, Cf. Hdt. 1.59 ; Aristot. Const. Ath. 14.1 came into the market-place riding in a chariot, and tried to exasperate the populace with the charge that his enemies had plotted against his life on account of his political opinions and many of them greeted the charge with angry cries Solon drew near and accosted him, saying: O son of Hippocrates, thou art playing the Homeric Odysseus badly; for when he disfigured himself it was to deceive his enemies Hom. Od. 4.244-264 but thou doest it to mislead thy fellow-citizens. 30.3. But when he saw that the poor were tumultuously bent on gratifying Peisistratus, while the rich were fearfully slinking away from any conflict with him, he left the assembly, saying that he was wiser than the one party, and braver than the other; wiser than those who did not understand what was being done and braver than those who, though they understood it, were nevertheless afraid to oppose the tyranny. Cf. Aristot. Const. Ath. 14.2 . So the people passed the decree, and then held Peisistratus to no strict account of the number of his club-bearers, but suffered him to keep and lead about in public as many as he wished, until at last he seized the acropolis.
14. Marcus Aurelius Emperor of Rome, Meditations, 11.3 (2nd cent. CE - 2nd cent. CE)

15. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך 31a. bWhat is the versefrom which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; bYou are He Who took me out [ igozi /i] of my mother’s womb”(Psalms 71:6). bFrom where mayit bbe inferred that thisword: b“ iGozi /i,” is a term of administering an oath? As it is written: “Cut off [ igozi /i] your hair and cast it away”(Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., bAnd Rabbi Elazar says: To what is a fetus in its mother’s womb comparable?It is comparable bto a nut placed in a basinfull bof water,floating on top of the water. If ba person puts his finger on top ofthe nut, bit sinkseither bin this direction or in that direction. /b,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, the bfetus resides in the lower compartmentof the womb; in the bmiddlethree months, the bfetus resides in the middle compartment;and during the blastthree months of pregcy the bfetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this iswhat causes blabor pains. /b,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: bAnd this isthe explanation for bthat which we learnedin a ibaraita /i: bThe labor pains experienced bya woman who gives birth to ba female are greater thanthose bexperienced bya woman who gives birth to ba male.The Gemara will explain this below., bAnd Rabbi Elazar says: What is the versefrom which it is derived that a fetus initially resides in the lower part of the womb? b“When I was made in secret, and I was woven together in the lowest parts of the earth”(Psalms 139:15). Since it bis not stated: I residedin the lowest parts of the earth, bbut rather: “I was woven togetherin the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: bWhat is differentabout bthe labor pains experienced bya woman who gives birth to ba female,that they bare greater than those experienced bya woman who gives birth to ba male?The Gemara answers: bThisone, a male fetus, bemerges in the manner in which it engages in intercourse.Just as a male engages in intercourse facing downward, so too, it is born while facing down. bAnd thatone, a female fetus, bemerges in the manner in which it engages in intercourse,i.e., facing upward. Consequently, bthatone, a female fetus, bturns its face aroundbefore it is born, bbut thisone, a male fetus, bdoes not turn its face aroundbefore it is born.,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, bsexual intercourse is difficultand harmful bfor the woman and is also difficult for the offspring.During the bmiddlethree months, intercourse is bdifficult for the woman but is beneficial for the offspring.During the blastthree months, sexual intercourse is bbeneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b,The Sages btaughtin a ibaraita /i: With regard to bone who engages in intercoursewith his wife bon the ninetieth dayof her pregcy, bit is as though he spillsher bblood.The Gemara asks: bHow does one knowthat it is the ninetieth day of her pregcy? bRather, Abaye says: One should go ahead and engage in intercoursewith his wife even if it might be the ninetieth day, bandrely on God to prevent any ensuing harm, as the verse states: b“The Lord preserves the simple”(Psalms 116:6).,§ bThe Sages taught: There are three partners inthe creation of ba person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from whichthe following body parts are formed: The bbones,the bsinews,the bnails,the bbrain that is in its head, andthe bwhite of the eye. His mother emits red seed, from whichare formed the bskin,the bflesh,the bhair, andthe bblack of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul,his bcountece [ iukelaster /i], eyesight, hearing of the ear,the capability of bspeechof bthe mouth,the capability of bwalkingwith bthe legs, understanding, and wisdom. /b, bAnd whena person’s btime to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part ofthe person’s bfather and mother before them. Rav Pappa said: Thisis in accordance with the adage bthat people say: Remove the saltfrom a piece of meat, bandyou may then btoss the meat to a dog,as it has become worthless.,§ bRav Ḥina bar Pappa taught: Whatis the meaning of that bwhich is written: “Who does great deeds beyond comprehension, wondrous deeds without number”(Job 9:10)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that if one bputs an article in a flask,even if the flask is btied and its openingfaces bupward, it is uncertain whetherthe item bis preservedfrom getting lost, band it is uncertain whether it is not preservedfrom being lost. bBut the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its openingfaces bdownward, andyet the fetus bis preserved. /b, bAnother matterthat demonstrates the difference between the attributes of God and the attributes of people is that when ba person places his articles on a scaleto be measured, bthe heavierthe item bis,the more bit descends. Butwhen bthe Holy One, Blessed be He,forms a fetus, bthe heavier the offspring gets,the more bit ascends upwardin the womb., bRabbi Yosei HaGelili taught: Whatis the meaning of that bwhich is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well”(Psalms 139:14)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person plants seedsof different species binone bgarden bed, each and every oneof the seeds bemergesas a grown plant baccording to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all ofthe seeds, i.e., those of both the father and the mother, bemergewhen the offspring is formed bas onesex., bAlternatively,when ba dyer puts herbs in a cauldron [ ileyora /i], they all emerge as one colorof dye, bwhereas the Holy One, Blessed be He, forms the fetus in a woman’s womb,and beach and every oneof the seeds bemerges as its own type.In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., bRav Yosef taught: Whatis the meaning of that bwhich is written:“And on that day you shall say: bI will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me”(Isaiah 12:1)? bWith regard to whatmatter bis the verse speaking? /b,It is referring, for example, bto two people who lefttheir homes to go bon a businesstrip. bA thorn penetratedthe body bof one of them,and he was consequently unable to go with his colleague. bHe started blaspheming and cursingin frustration. bAfter a period of time, he heard that the ship of the otherperson bhad sunk in the sea,and realized that the thorn had saved him from death. He then bstarted thankingGod band praisingHim for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. bTherefore, it is statedat the end of the verse: b“Your anger is turned away, and You comfort me.” /b, bAnd thisstatement bisidentical to bthat which Rabbi Elazar said: Whatis the meaning of that bwhich is written:“Blessed be the Lord God, the God of Israel, bWho does wondrous things alone; and blessed be His glorious name forever”(Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that beven the one for whom the miracle was performed does not recognize the miraclethat was performed for bhim. /b, bRabbi Ḥanina bar Pappa taught: Whatis the meaning of that bwhich is written: “You measure [ izerita /i] my going about [ iorḥi /i] and my lying down [ iriv’i /i], and are acquainted with all my ways”(Psalms 139:3)? This verse bteaches that a person is not created from the entire dropof semen, bbut from its clearpart. iZeritacan mean to winnow, while iorḥiand iriv’ican both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. bThe school of Rabbi Yishmael taught a parable:This matter is comparable bto a person who winnowsgrain bin the granary; he takes the food and leaves the waste. /b,This is bin accordance witha statement bof Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is writtenin one of King David’s psalms: b“For You have girded me [ ivatazreni /i] with strength for battle”(II Samuel 22:40), without the letter ialefin ivatazreni /i; band it is writtenin another psalm: b“Who girds me [ ihame’azreni /i] with strength”(Psalms 18:33), with an ialefin ihame’azreini /i. What is the difference between these two expressions? bDavid said before the Holy One, Blessed be He: Master of the Universe, You selected me [ izeiritani /i],i.e., You separated between the procreative part and the rest of the semen in order to create me, band You have girded me [ izeraztani /i] with strength. /b, bRabbi Abbahu taught: Whatis the meaning of that bwhich is writtenin Balaam’s blessing: b“Who has counted the dust of Jacob, or numbered the stock [ irova /i] of Israel”(Numbers 23:10)? The verse bteaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ irevi’iyyoteihem /i],anticipating the time bwhen the drop from which the righteous person will be created will arrive. /b, bAndit was bdue to this matterthat bthe eye of wicked Balaam went blind. He said: ShouldGod, bwho is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blindedas a divine punishment, bas it is written: “The saying of the man whose eye is shut”(Numbers 24:3)., bAnd thisstatement bisthe same as that bwhich Rabbi Yoḥa said: Whatis the meaning of that bwhich is written,with regard to Leah’s conceiving Issachar: b“And he lay with her that night”(Genesis 30:16)? The verse bteaches that the Holy One, Blessed be He, contributed to that act.The manner in which God contributed to this act is derived from another verse, bas it is stated: “Issachar is a large-boned [ igarem /i] donkey”(Genesis 49:14). This teaches that God directed Jacob’s bdonkeytoward Leah’s tent so that he would engage in intercourse with her, thereby bcausing [ igaram /i]Leah’s conceiving bIssachar. /b,§ bRabbi Yitzḥak saysthat bRabbi Ami says:The sex of a fetus is determined at the moment of conception. If the bwoman emits seed first, she gives birth to a male,and if the bman emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male”(Leviticus 12:2)., bThe Sages taught: At first,people bwould saythat if the bwoman emits seed first she gives birth to a male,and if the bman emits seed first, she gives birth to a female. But the Sages did not explainfrom which verse this bmatteris derived, buntil Rabbi Tzadok came and explainedthat bitis derived from the following verse: b“These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah”(Genesis 46:15). From the fact that the verse battributes the males to the females,as the males are called: The sons of Leah, bandit attributes bthe females to the males, /bin that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b“And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons”(I Chronicles 8:40). bIs it in a person’s power to have many sons and sons’ sons? Rather, because /b
16. Papyri, Papyri Graecae Magicae, 4.685 (3rd cent. CE - 4th cent. CE)

17. Justinian, Codex Justinianus, 1.9.12 (5th cent. CE - 6th cent. CE)

18. Vergil, Aeneis, 2.317

2.317. did strike and violate that blessed wood.


Subjects of this text:

subject book bibliographic info
"historiography,classical" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 184, 185, 187, 188
"historiography,hellenistic" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181
"justice,divine" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 183, 185, 187, 188
"moralising,digressive" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 188
"punishment,mirroring or apt" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
ability to handle good fortune Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 185, 187, 188
adrastus of phrygia Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
agetus of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
amasis Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
amphiaraos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
aphrodite,pythios of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 48, 149
apollo Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
ariston of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
aristotle de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
arrogance Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 185, 188
artabanus of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 160
aseneth Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
assyria Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
athenians,and solon Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
athenians,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
athenians Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
athens de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
atossa Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
audience,extra-textual experience of Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
babylon,babylonians Torok (2014), Herodotus In Nubia, 43
baragwanath,e. Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
cambyses Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182, 188; Torok (2014), Herodotus In Nubia, 43; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361, 362
cambyses of persia,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
cambyses of persia,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 160
candaules of lydia Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
chance Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 182
charis Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
cimmerians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
clazomenae Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
cleomenes Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
cleomenes of sparta,omens to Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
cleomenes of sparta,oracles to Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
cleomenes of sparta de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
cohn,d. Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
coincidences,as a sign of divine involvement Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
conflict,with persians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
croesus Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 184, 185, 187; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361, 362
croesus of lydia,dedications of Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
croesus of lydia,dreams and omens Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
croesus of lydia,oracles to Mikalson (2003), Herodotus and Religion in the Persian Wars, 149, 162
croesus of lydia,piety of Mikalson (2003), Herodotus and Religion in the Persian Wars, 48, 159, 160, 162, 163
croesus of lydia,solon and Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
cruelty Hau (2017), Moral History from Herodotus to Diodorus Siculus, 187, 188
cyrus,the great Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
cyrus de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361
cyrus of persia,divine favor of Mikalson (2003), Herodotus and Religion in the Persian Wars, 160
cyrus of persia,oaths and Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
cyrus the great Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182, 184, 187; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
daimones Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
darius Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
darius of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
dead,treatment of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
dedications,by non-greeks Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
defeated,treatment of the Hau (2017), Moral History from Herodotus to Diodorus Siculus, 187
delphi,consultation by kroisos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
delphi and delphians,dedications at Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
delphic oracle,to athenians Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
delphic oracle,to cleomenes Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
delphic oracle,to croesus Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
delphic oracle,to gyges Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
delphic oracle,to milesians Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
delphic oracle,to thebans Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
delphic oracle Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 184; Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
demaratus Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
demeter de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
diodorus siculus Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 185, 187
divination,the delphic oracle Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
divination Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
dodona Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
dreams Mikalson (2003), Herodotus and Religion in the Persian Wars, 159; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
education/educational/educative Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
emotions,anger/rage de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357
emotions,fear (fright) de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357
emotions,remorse/regret de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361, 362
enviousness (of the gods) Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 181, 182
envy Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
evaluation,internal Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182
examples (i.e. paradigm),the subjects as Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
examples (i.e. paradigm) Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
excessive luck,wealth Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 180, 181, 182
expectations,readers Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
experience,readers extratextual Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
fate Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
feldman,l. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
firstfruits Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 162
fortune,mis- Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
fortune,the subjects attitude towards Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
fortune Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
fowler,r. Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
gods,mortal,human Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 180, 182
graeca interpretatio Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 160, 162, 163
gyges of lydia Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
heralds,sanctity of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
herodotus Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 184, 185, 187, 188; Tor (2017), Mortal and Divine in Early Greek Epistemology, 31; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361, 362
humanity Hau (2017), Moral History from Herodotus to Diodorus Siculus, 188
humility Hau (2017), Moral History from Herodotus to Diodorus Siculus, 183, 184, 185
immoderation Hau (2017), Moral History from Herodotus to Diodorus Siculus, 188
impiety Hau (2017), Moral History from Herodotus to Diodorus Siculus, 187, 188; Mikalson (2003), Herodotus and Religion in the Persian Wars, 48, 160
india,indians Torok (2014), Herodotus In Nubia, 43
irony,dramatic de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
jealousy of the divine Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
juxtaposition,as a means of moralising Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182, 183
koch,d. a. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
kraabel,a. t. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
kraemer,r. s. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
kroisos,king of lydia Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
kyros,king of the persians Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
learning Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
leotychidas Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
libya,libyans Torok (2014), Herodotus In Nubia, 43
linder,a. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
logos,structure Torok (2014), Herodotus In Nubia, 43
love,of death Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174
luxury Hau (2017), Moral History from Herodotus to Diodorus Siculus, 183
lydia,lydians Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
lydia Torok (2014), Herodotus In Nubia, 43
maclen,r. s. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
magnesia Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
magoi Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
manteis Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
massagetae Torok (2014), Herodotus In Nubia, 43
metanarrative Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
milesians Mikalson (2003), Herodotus and Religion in the Persian Wars, 149, 159
miletus Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
minds,internal Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
miracles,at sardis Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
moderation Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
moirae Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
monarchy Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357
moore,g. f. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
motivation,of characters Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
myth-critics Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
narrative manners and techniques Torok (2014), Herodotus In Nubia, 43
necessity Mikalson (2003), Herodotus and Religion in the Persian Wars, 149, 160
nomoi Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
non-greeks Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
non-judean women,adopting judean practices,greek and latin references Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
oaths Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
odysseus Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 77
oedipus de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
omens,testing of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
on controlling anger (plutarch) Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174
oracles Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181; Mikalson (2003), Herodotus and Religion in the Persian Wars, 149; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
oroetes Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
oropos,oracle of amphiaraos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
otanes of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
overconfidence Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 185
overdetermination Hau (2017), Moral History from Herodotus to Diodorus Siculus, 184, 185
pain/suffering de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357
palaephatus Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
parody de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
patterning Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 185
periander de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
peripeteia Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183
persia,persians Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
persians,kroisos and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
persians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361
phocaea Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
phrygians Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
phthonos Mikalson (2003), Herodotus and Religion in the Persian Wars, 149, 160
phylarchus Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
politics,the subjects preoccupation with Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
pollution Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
polybius Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 187, 188
polycrates Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
polycrates of samos Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182
polyphemos Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 180, 181
prayers,of lydians Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
prayers,of persians Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
prayers Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
punishment de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361, 362
pythia of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
questions,divinatory Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
revenge de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
sacrifices Mikalson (2003), Herodotus and Religion in the Persian Wars, 162
samians Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
sardis Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
scythia,scythians Torok (2014), Herodotus In Nubia, 43
solon,and croesus Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
solon Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357
solon of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
sparta,spartans Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195
sparta de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 361
spartans,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
spies Torok (2014), Herodotus In Nubia, 43
sun,as deity Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
supplication de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
table of the sun Torok (2014), Herodotus In Nubia, 43
teos Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 27
thebans Mikalson (2003), Herodotus and Religion in the Persian Wars, 149
theosebēs Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
thrace,thracians Torok (2014), Herodotus In Nubia, 43
timaeus of tauromenium Hau (2017), Moral History from Herodotus to Diodorus Siculus, 185
transcendence Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 180
trebilco,p. r. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 189
trophonios Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
trust' Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
tyche Mikalson (2003), Herodotus and Religion in the Persian Wars, 160, 163
tyranny/tyrants Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
uncertainty of human life Hau (2017), Moral History from Herodotus to Diodorus Siculus, 183, 185, 188
understand(ing) (as part of the process of moral evaluation) Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
victor,behaviour of Hau (2017), Moral History from Herodotus to Diodorus Siculus, 187
vignettes,moralising Hau (2017), Moral History from Herodotus to Diodorus Siculus, 183
vows Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
wealth Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 185
wisdom/wise Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 19
xenia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 163
xerxes Hau (2017), Moral History from Herodotus to Diodorus Siculus, 182, 183; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 195; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 357, 361, 362
xerxes of persia,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
xerxes of persia,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 48
xerxes of persia,respect for religious conventions Mikalson (2003), Herodotus and Religion in the Persian Wars, 48, 159, 162, 163
zeus,aphrodisios Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 179
zeus,of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 160
zeus Mikalson (2003), Herodotus and Religion in the Persian Wars, 163
θώματα (marvels) Torok (2014), Herodotus In Nubia, 43
λόγος (oral report,story,prose text) Torok (2014), Herodotus In Nubia, 43
νόμοι (laws and customs) Torok (2014), Herodotus In Nubia, 43
ἔργα μεγάλα (great accomplishments) Torok (2014), Herodotus In Nubia, 43