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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 7.12


ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.”The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.”


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

42 results
1. Hebrew Bible, Esther, 1.14, 1.16-1.20 (9th cent. BCE - 3rd cent. BCE)

1.14. וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃ 1.16. וַיֹּאמֶר מומכן [מְמוּכָן] לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים לֹא עַל־הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה כִּי עַל־כָּל־הַשָּׂרִים וְעַל־כָּל־הָעַמִּים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 1.17. כִּי־יֵצֵא דְבַר־הַמַּלְכָּה עַל־כָּל־הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאָמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא־בָאָה׃ 1.18. וְהַיּוֹם הַזֶּה תֹּאמַרְנָה שָׂרוֹת פָּרַס־וּמָדַי אֲשֶׁר שָׁמְעוּ אֶת־דְּבַר הַמַּלְכָּה לְכֹל שָׂרֵי הַמֶּלֶךְ וּכְדַי בִּזָּיוֹן וָקָצֶף׃ 1.19. אִם־עַל־הַמֶּלֶךְ טוֹב יֵצֵא דְבַר־מַלְכוּת מִלְּפָנָיו וְיִכָּתֵב בְּדָתֵי פָרַס־וּמָדַי וְלֹא יַעֲבוֹר אֲשֶׁר לֹא־תָבוֹא וַשְׁתִּי לִפְנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה׃ 1.14. and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:" 1.16. And Memucan answered before the king and the princes: ‘Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the peoples, that are in all the provinces of the king Ahasuerus." 1.17. For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not." 1.18. And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king’s princes. So will there arise enough contempt and wrath." 1.19. If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she." 1.20. And when the king’s decree which he shall make shall be published throughout all his kingdom, great though it be, all the wives will give to their husbands honour, both to great and small.’"
2. Hebrew Bible, Numbers, 22.5 (9th cent. BCE - 3rd cent. BCE)

22.5. וַיִּשְׁלַח מַלְאָכִים אֶל־בִּלְעָם בֶּן־בְּעוֹר פְּתוֹרָה אֲשֶׁר עַל־הַנָּהָר אֶרֶץ בְּנֵי־עַמּוֹ לִקְרֹא־לוֹ לֵאמֹר הִנֵּה עַם יָצָא מִמִּצְרַיִם הִנֵּה כִסָּה אֶת־עֵין הָאָרֶץ וְהוּא יֹשֵׁב מִמֻּלִי׃ 22.5. And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying: ‘Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me."
3. Hebrew Bible, 1 Kings, 12.3-12.14, 12.28 (8th cent. BCE - 5th cent. BCE)

12.3. וַיִּשְׁלְחוּ וַיִּקְרְאוּ־לוֹ ויבאו [וַיָּבֹא] יָרָבְעָם וְכָל־קְהַל יִשְׂרָאֵל וַיְדַבְּרוּ אֶל־רְחַבְעָם לֵאמֹר׃ 12.3. וַיְהִי הַדָּבָר הַזֶּה לְחַטָּאת וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד־דָּן׃ 12.4. אָבִיךָ הִקְשָׁה אֶת־עֻלֵּנוּ וְאַתָּה עַתָּה הָקֵל מֵעֲבֹדַת אָבִיךָ הַקָּשָׁה וּמֵעֻלּוֹ הַכָּבֵד אֲשֶׁר־נָתַן עָלֵינוּ וְנַעַבְדֶךָּ׃ 12.5. וַיֹּאמֶר אֲלֵיהֶם לְכוּ עֹד שְׁלֹשָׁה יָמִים וְשׁוּבוּ אֵלָי וַיֵּלְכוּ הָעָם׃ 12.6. וַיִּוָּעַץ הַמֶּלֶךְ רְחַבְעָם אֶת־הַזְּקֵנִים אֲשֶׁר־הָיוּ עֹמְדִים אֶת־פְּנֵי שְׁלֹמֹה אָבִיו בִּהְיֹתוֹ חַי לֵאמֹר אֵיךְ אַתֶּם נוֹעָצִים לְהָשִׁיב אֶת־הָעָם־הַזֶּה דָּבָר׃ 12.7. וידבר [וַיְדַבְּרוּ] אֵלָיו לֵאמֹר אִם־הַיּוֹם תִּהְיֶה־עֶבֶד לָעָם הַזֶּה וַעֲבַדְתָּם וַעֲנִיתָם וְדִבַּרְתָּ אֲלֵיהֶם דְּבָרִים טוֹבִים וְהָיוּ לְךָ עֲבָדִים כָּל־הַיָּמִים׃ 12.8. וַיַּעֲזֹב אֶת־עֲצַת הַזְּקֵנִים אֲשֶׁר יְעָצֻהוּ וַיִּוָּעַץ אֶת־הַיְלָדִים אֲשֶׁר גָּדְלוּ אִתּוֹ אֲשֶׁר הָעֹמְדִים לְפָנָיו׃ 12.9. וַיֹּאמֶר אֲלֵיהֶם מָה אַתֶּם נוֹעָצִים וְנָשִׁיב דָּבָר אֶת־הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלַי לֵאמֹר הָקֵל מִן־הָעֹל אֲשֶׁר־נָתַן אָבִיךָ עָלֵינוּ׃ 12.11. וְעַתָּה אָבִי הֶעְמִיס עֲלֵיכֶם עֹל כָּבֵד וַאֲנִי אוֹסִיף עַל־עֻלְּכֶם אָבִי יִסַּר אֶתְכֶם בַּשּׁוֹטִים וַאֲנִי אֲיַסֵּר אֶתְכֶם בָּעַקְרַבִּים׃ 12.12. ויבו [וַיָּבוֹא] יָרָבְעָם וְכָל־הָעָם אֶל־רְחַבְעָם בַּיּוֹם הַשְּׁלִישִׁי כַּאֲשֶׁר דִּבֶּר הַמֶּלֶךְ לֵאמֹר שׁוּבוּ אֵלַי בַּיּוֹם הַשְּׁלִישִׁי׃ 12.13. וַיַּעַן הַמֶּלֶךְ אֶת־הָעָם קָשָׁה וַיַּעֲזֹב אֶת־עֲצַת הַזְּקֵנִים אֲשֶׁר יְעָצֻהוּ׃ 12.14. וַיְדַבֵּר אֲלֵיהֶם כַּעֲצַת הַיְלָדִים לֵאמֹר אָבִי הִכְבִּיד אֶת־עֻלְּכֶם וַאֲנִי אֹסִיף עַל־עֻלְּכֶם אָבִי יִסַּר אֶתְכֶם בַּשּׁוֹטִים וַאֲנִי אֲיַסֵּר אֶתְכֶם בָּעַקְרַבִּים׃ 12.28. וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 12.3. and they sent and called him—that Jeroboam and all the congregation of Israel came, and spoke unto Rehoboam, saying:" 12.4. ’Thy father made our yoke grievous; now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.’" 12.5. And he said unto them: ‘Depart yet for three days, then come again to me.’ And the people departed." 12.6. And king Rehoboam took counsel with the old men, that had stood before Solomon his father while he yet lived, saying: ‘What counsel give ye me to return answer to this people?’" 12.7. And they spoke unto him, saying: ‘If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.’" 12.8. But he forsook the counsel of the old men which they had given him, and took counsel with the young men that were grown up with him, that stood before him." 12.9. And he said unto them: ‘What counsel give ye, that we may return answer to this people, who have spoken to me, saying: Make the yoke that thy father did put upon us lighter?’" 12.10. And the young men that were grown up with him spoke unto him, saying: ‘Thus shalt thou say unto this people that spoke unto thee, saying: Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou speak unto them: My little finger is thicker than my father’s loins." 12.11. And now whereas my father did burden you with a heavy yoke, I will add to your yoke; my father chastised you with whips, but I will chastise you with scorpions.’" 12.12. So Jeroboam and all the people came to Rehoboam the third day, as the king bade, saying: ‘Come to me again the third day.’" 12.13. And the king answered the people roughly, and forsook the counsel of the old men which they had given him;" 12.14. and spoke to them after the counsel of the young men, saying: ‘My father made your yoke heavy, but I will add to your yoke; my father chastised you with whips, but I will chastise you with scorpions.’" 12.28. Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’"
4. Hebrew Bible, 2 Kings, 6.8-6.12 (8th cent. BCE - 5th cent. BCE)

6.8. וּמֶלֶךְ אֲרָם הָיָה נִלְחָם בְּיִשְׂרָאֵל וַיִּוָּעַץ אֶל־עֲבָדָיו לֵאמֹר אֶל־מְקוֹם פְּלֹנִי אַלְמֹנִי תַּחֲנֹתִי׃ 6.9. וַיִּשְׁלַח אִישׁ הָאֱלֹהִים אֶל־מֶלֶךְ יִשְׂרָאֵל לֵאמֹר הִשָּׁמֶר מֵעֲבֹר הַמָּקוֹם הַזֶּה כִּי־שָׁם אֲרָם נְחִתִּים׃ 6.11. וַיִּסָּעֵר לֵב מֶלֶךְ־אֲרָם עַל־הַדָּבָר הַזֶּה וַיִּקְרָא אֶל־עֲבָדָיו וַיֹּאמֶר אֲלֵיהֶם הֲלוֹא תַּגִּידוּ לִי מִי מִשֶּׁלָּנוּ אֶל־מֶלֶךְ יִשְׂרָאֵל׃ 6.12. וַיֹּאמֶר אַחַד מֵעֲבָדָיו לוֹא אֲדֹנִי הַמֶּלֶךְ כִּי־אֱלִישָׁע הַנָּבִיא אֲשֶׁר בְּיִשְׂרָאֵל יַגִּיד לְמֶלֶךְ יִשְׂרָאֵל אֶת־הַדְּבָרִים אֲשֶׁר תְּדַבֵּר בַּחֲדַר מִשְׁכָּבֶךָ׃ 6.8. Now the king of Aram warred against Israel; and he took counsel with his servants, saying: ‘In such and such a place shall be my camp.’" 6.9. And the man of God sent unto the king of Israel, saying: ‘Beware that thou pass not such a place; for thither the Arameans are coming down.’" 6.10. And the king of Israel sent to the place which the man of God told him and warned him of; and he guarded himself there, not once nor twice." 6.11. And the heart of the king of Aram was sore troubled for this thing; and he called his servants, and said unto them: ‘Will ye not tell me which of us is for the king of Israel?’" 6.12. And one of his servants said: ‘Nay, my lord, O king; but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber.’"
5. Homer, Iliad, 2.53-2.94, 2.98, 2.100-2.141, 2.207-2.332, 2.334-2.354, 2.370-2.393, 24.23, 24.29, 24.33-24.35, 24.44, 24.52-24.53, 24.56-24.57, 24.63, 24.65-24.70, 24.76, 24.209, 24.212-24.213, 24.215, 24.228, 24.559, 24.561, 24.564-24.566, 24.568, 24.574, 24.579 (8th cent. BCE - 7th cent. BCE)

2.53. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. /but do you from this side and from that bespeak them, and strive to hold them back. 2.76. /but do you from this side and from that bespeak them, and strive to hold them back. 2.77. /but do you from this side and from that bespeak them, and strive to hold them back. 2.78. /but do you from this side and from that bespeak them, and strive to hold them back. 2.79. /but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives 2.80. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.81. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.82. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.83. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.84. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.85. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.91. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.92. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.93. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.94. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.98. /And the place of gathering was in a turmoil, and the earth groaned beneath them, as the people sate them down, and a din arose. Nine heralds with shouting sought to restrain them, if so be they might refrain from uproar and give ear to the kings, nurtured of Zeus. Hardly at the last were the people made to sit, and were stayed in their places 2.100. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.101. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.102. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.103. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.104. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.105. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.106. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.107. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.108. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.109. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. Thereon he leaned, and spake his word among the Argives: 2.110. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos 2.111. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos 2.112. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos 2.113. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos 2.114. / My friends, Danaan warriors, squires of Ares, great Zeus, son of Cronos, hath ensnared me in grievous blindness of heart, cruel god! seeing that of old he promised me, and bowed his head thereto, that not until I had sacked well-walled Ilios should I get me home; but now hath he planned cruel deceit, and bids me return inglorious to Argos 2.115. /when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be 2.116. /when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be 2.117. /when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be 2.118. /when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be 2.119. /when I have lost much people. So, I ween, must be the good pleasure of Zeus, supreme in might, who hath laid low the heads of many cities, yea, and shall yet lay low, for his power is above all. A shameful thing is this even for the hearing of men that are yet to be 2.120. /how that thus vainly so goodly and so great a host of the Achaeans warred a bootless war, and fought with men fewer than they, and no end thereof hath as yet been seen. For should we be minded, both Achaeans and Trojans, to swear a solemn oath with sacrifice, and to number ourselves 2.121. /how that thus vainly so goodly and so great a host of the Achaeans warred a bootless war, and fought with men fewer than they, and no end thereof hath as yet been seen. For should we be minded, both Achaeans and Trojans, to swear a solemn oath with sacrifice, and to number ourselves 2.122. /how that thus vainly so goodly and so great a host of the Achaeans warred a bootless war, and fought with men fewer than they, and no end thereof hath as yet been seen. For should we be minded, both Achaeans and Trojans, to swear a solemn oath with sacrifice, and to number ourselves 2.123. /how that thus vainly so goodly and so great a host of the Achaeans warred a bootless war, and fought with men fewer than they, and no end thereof hath as yet been seen. For should we be minded, both Achaeans and Trojans, to swear a solemn oath with sacrifice, and to number ourselves 2.124. /how that thus vainly so goodly and so great a host of the Achaeans warred a bootless war, and fought with men fewer than they, and no end thereof hath as yet been seen. For should we be minded, both Achaeans and Trojans, to swear a solemn oath with sacrifice, and to number ourselves 2.125. /and should the Trojans be gathered together, even all they that have dwellings in the city, and we Achaeans be marshalled by tens, and choose, each company of us, a man of the Trojans to pour our wine, then would many tens lack a cup-bearer; so far, I deem, do the sons of the Achaeans outnumber the Trojans that dwell in the city. 2.126. /and should the Trojans be gathered together, even all they that have dwellings in the city, and we Achaeans be marshalled by tens, and choose, each company of us, a man of the Trojans to pour our wine, then would many tens lack a cup-bearer; so far, I deem, do the sons of the Achaeans outnumber the Trojans that dwell in the city. 2.127. /and should the Trojans be gathered together, even all they that have dwellings in the city, and we Achaeans be marshalled by tens, and choose, each company of us, a man of the Trojans to pour our wine, then would many tens lack a cup-bearer; so far, I deem, do the sons of the Achaeans outnumber the Trojans that dwell in the city. 2.128. /and should the Trojans be gathered together, even all they that have dwellings in the city, and we Achaeans be marshalled by tens, and choose, each company of us, a man of the Trojans to pour our wine, then would many tens lack a cup-bearer; so far, I deem, do the sons of the Achaeans outnumber the Trojans that dwell in the city. 2.129. /and should the Trojans be gathered together, even all they that have dwellings in the city, and we Achaeans be marshalled by tens, and choose, each company of us, a man of the Trojans to pour our wine, then would many tens lack a cup-bearer; so far, I deem, do the sons of the Achaeans outnumber the Trojans that dwell in the city. 2.130. /But allies there be out of many cities, men that wield the spear, who hinder me mightily, and for all that I am fain, suffer me not to sack the well-peopled citadel of Ilios. Already have nine years of great Zeus gone by 2.131. /But allies there be out of many cities, men that wield the spear, who hinder me mightily, and for all that I am fain, suffer me not to sack the well-peopled citadel of Ilios. Already have nine years of great Zeus gone by 2.132. /But allies there be out of many cities, men that wield the spear, who hinder me mightily, and for all that I am fain, suffer me not to sack the well-peopled citadel of Ilios. Already have nine years of great Zeus gone by 2.133. /But allies there be out of many cities, men that wield the spear, who hinder me mightily, and for all that I am fain, suffer me not to sack the well-peopled citadel of Ilios. Already have nine years of great Zeus gone by 2.134. /But allies there be out of many cities, men that wield the spear, who hinder me mightily, and for all that I am fain, suffer me not to sack the well-peopled citadel of Ilios. Already have nine years of great Zeus gone by 2.135. /and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: 2.136. /and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: 2.137. /and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: 2.138. /and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: 2.139. /and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: 2.140. /let us flee with our ships to our dear native land; for no more is there hope that we shall take broad-wayed Troy. So spake he, and roused the hearts in the breasts of all throughout the multitude, as many as had not heard the council. And the gathering was stirred like the long sea-waves of the Icarian main 2.141. /let us flee with our ships to our dear native land; for no more is there hope that we shall take broad-wayed Troy. So spake he, and roused the hearts in the breasts of all throughout the multitude, as many as had not heard the council. And the gathering was stirred like the long sea-waves of the Icarian main 2.207. /one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea 2.208. /one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea 2.209. /one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea 2.210. /thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise 2.211. /thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise 2.212. /thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise 2.213. /thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise 2.214. /thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise 2.215. /but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.216. /but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.217. /but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.218. /but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.219. /but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.220. /Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. 2.221. /Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. 2.222. /Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. 2.223. /Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. 2.224. /Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. Howbeit with loud shoutings he spake and chid Agamemnon: 2.225. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also 2.226. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also 2.227. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also 2.228. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also 2.229. / Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also 2.230. /which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.231. /which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.232. /which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.233. /which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.234. /which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.235. /Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.236. /Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.237. /Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.238. /Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.239. /Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.240. /for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus 2.241. /for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus 2.242. /for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus 2.243. /for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus 2.244. /for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus 2.245. /and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.246. /and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.247. /and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.248. /and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.249. /and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.250. /Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host 2.251. /Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host 2.252. /Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host 2.253. /Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host 2.254. /Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host 2.255. /for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders 2.256. /for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders 2.257. /for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders 2.258. /for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders 2.259. /for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders 2.260. /nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.261. /nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.262. /nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.263. /nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.264. /nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.265. /So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.266. /So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.267. /So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.268. /So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.269. /So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.270. /But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives 2.271. /But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives 2.272. /But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives 2.273. /But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives 2.274. /But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives 2.275. /seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene 2.276. /seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene 2.277. /seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene 2.278. /seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene 2.279. /seeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene 2.280. /in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king 2.281. /in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king 2.282. /in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king 2.283. /in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king 2.284. /in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king 2.285. /the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.286. /the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.287. /the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.288. /the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.289. /the most despised among all mortal men, nor will they fulfill the promise that they made to thee, while faring hitherward from Argos, the pasture-land of horses, that not until thou hadst sacked well-walled Ilios shouldest thou get thee home. For like little children or widow women 2.290. /do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.291. /do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.292. /do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.293. /do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.294. /do they wail each to the other in longing to return home. Verily there is toil enough to make a man return disheartened. For he that abideth but one single month far from his wife in his benched ship hath vexation of heart, even he whom winter blasts and surging seas keep afar; 2.295. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.296. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.297. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.298. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.299. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.300. /whether the prophecies of Calchas be true, or no. 2.301. /whether the prophecies of Calchas be true, or no. 2.302. /whether the prophecies of Calchas be true, or no. 2.303. /whether the prophecies of Calchas be true, or no. 2.304. /whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 2.306. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 2.307. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 2.308. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 2.309. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 2.310. /glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously 2.311. /glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously 2.312. /glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously 2.313. /glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously 2.314. /glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously 2.315. /and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.316. /and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.317. /and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.318. /and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.319. /and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.320. /and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign 2.321. /and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign 2.322. /and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign 2.323. /and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign 2.324. /and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign 2.325. /late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas 2.326. /late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas 2.327. /late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas 2.328. /late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas 2.329. /late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas 2.330. /and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans 2.331. /and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans 2.332. /and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans 2.334. /and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans 2.335. /as they praised the words of godlike Odysseus. 2.336. /as they praised the words of godlike Odysseus. 2.337. /as they praised the words of godlike Odysseus. 2.338. /as they praised the words of godlike Odysseus. 2.339. /as they praised the words of godlike Odysseus. And there spake among them the horseman, Nestor of Gerenia:Now look you; in very truth are ye holding assembly after the manner of silly boys that care no whit for deeds of war. What then is to be the end of our compacts and our oaths? 2.340. /Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose 2.341. /Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose 2.342. /Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose 2.343. /Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose 2.344. /Nay, into the fire let us cast all counsels and plans of warriors, the drink-offerings of unmixed wine, and the hand-clasps wherein we put our trust. For vainly do we wrangle with words, nor can we find any device at all, for all our long-tarrying here. Son of Atreus, do thou as of old keep unbending purpose 2.345. /and be leader of the Argives throughout stubborn fights; and for these, let them perish, the one or two of the Achaeans, that take secret counsel apart—yet no accomplishment shall come therefrom—to depart first to Argos or ever we have learned whether the promise of Zeus that beareth the aegis be a lie or no. 2.346. /and be leader of the Argives throughout stubborn fights; and for these, let them perish, the one or two of the Achaeans, that take secret counsel apart—yet no accomplishment shall come therefrom—to depart first to Argos or ever we have learned whether the promise of Zeus that beareth the aegis be a lie or no. 2.347. /and be leader of the Argives throughout stubborn fights; and for these, let them perish, the one or two of the Achaeans, that take secret counsel apart—yet no accomplishment shall come therefrom—to depart first to Argos or ever we have learned whether the promise of Zeus that beareth the aegis be a lie or no. 2.348. /and be leader of the Argives throughout stubborn fights; and for these, let them perish, the one or two of the Achaeans, that take secret counsel apart—yet no accomplishment shall come therefrom—to depart first to Argos or ever we have learned whether the promise of Zeus that beareth the aegis be a lie or no. 2.349. /and be leader of the Argives throughout stubborn fights; and for these, let them perish, the one or two of the Achaeans, that take secret counsel apart—yet no accomplishment shall come therefrom—to depart first to Argos or ever we have learned whether the promise of Zeus that beareth the aegis be a lie or no. 2.350. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 2.351. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 2.352. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 2.353. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 2.354. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 2.370. / Aye verily once more, old sir, art thou pre-eminent in speech above the sons of the Achaeans. I would, O father Zeus and Athene and Apollo, that I had ten such counsellors; then would the city of king Priam forthwith bow her head, taken and laid waste beneath our hands. 2.371. / Aye verily once more, old sir, art thou pre-eminent in speech above the sons of the Achaeans. I would, O father Zeus and Athene and Apollo, that I had ten such counsellors; then would the city of king Priam forthwith bow her head, taken and laid waste beneath our hands. 2.372. / Aye verily once more, old sir, art thou pre-eminent in speech above the sons of the Achaeans. I would, O father Zeus and Athene and Apollo, that I had ten such counsellors; then would the city of king Priam forthwith bow her head, taken and laid waste beneath our hands. 2.373. / Aye verily once more, old sir, art thou pre-eminent in speech above the sons of the Achaeans. I would, O father Zeus and Athene and Apollo, that I had ten such counsellors; then would the city of king Priam forthwith bow her head, taken and laid waste beneath our hands. 2.374. / Aye verily once more, old sir, art thou pre-eminent in speech above the sons of the Achaeans. I would, O father Zeus and Athene and Apollo, that I had ten such counsellors; then would the city of king Priam forthwith bow her head, taken and laid waste beneath our hands. 2.375. /But the son of Cronos, even Zeus that beareth the aegis, hath brought sorrows upon me, in that he casteth me into the midst of fruitless strifes and wranglings. For verily I and Achilles fought about a girl with violent words, and it was I that waxed wroth the first; but if e'er we shall be at one in counsel 2.376. /But the son of Cronos, even Zeus that beareth the aegis, hath brought sorrows upon me, in that he casteth me into the midst of fruitless strifes and wranglings. For verily I and Achilles fought about a girl with violent words, and it was I that waxed wroth the first; but if e'er we shall be at one in counsel 2.377. /But the son of Cronos, even Zeus that beareth the aegis, hath brought sorrows upon me, in that he casteth me into the midst of fruitless strifes and wranglings. For verily I and Achilles fought about a girl with violent words, and it was I that waxed wroth the first; but if e'er we shall be at one in counsel 2.378. /But the son of Cronos, even Zeus that beareth the aegis, hath brought sorrows upon me, in that he casteth me into the midst of fruitless strifes and wranglings. For verily I and Achilles fought about a girl with violent words, and it was I that waxed wroth the first; but if e'er we shall be at one in counsel 2.379. /But the son of Cronos, even Zeus that beareth the aegis, hath brought sorrows upon me, in that he casteth me into the midst of fruitless strifes and wranglings. For verily I and Achilles fought about a girl with violent words, and it was I that waxed wroth the first; but if e'er we shall be at one in counsel 2.380. /then shall there no more be any putting off of evil for the Trojans, no not for an instant. But for this present go ye to your meal, that we may join battle. Let every man whet well his spear and bestow well his shield, and let him well give to his swift-footed horses their food, and look well to his chariot on every side, and bethink him of fighting; 2.381. /then shall there no more be any putting off of evil for the Trojans, no not for an instant. But for this present go ye to your meal, that we may join battle. Let every man whet well his spear and bestow well his shield, and let him well give to his swift-footed horses their food, and look well to his chariot on every side, and bethink him of fighting; 2.382. /then shall there no more be any putting off of evil for the Trojans, no not for an instant. But for this present go ye to your meal, that we may join battle. Let every man whet well his spear and bestow well his shield, and let him well give to his swift-footed horses their food, and look well to his chariot on every side, and bethink him of fighting; 2.383. /then shall there no more be any putting off of evil for the Trojans, no not for an instant. But for this present go ye to your meal, that we may join battle. Let every man whet well his spear and bestow well his shield, and let him well give to his swift-footed horses their food, and look well to his chariot on every side, and bethink him of fighting; 2.384. /then shall there no more be any putting off of evil for the Trojans, no not for an instant. But for this present go ye to your meal, that we may join battle. Let every man whet well his spear and bestow well his shield, and let him well give to his swift-footed horses their food, and look well to his chariot on every side, and bethink him of fighting; 2.385. /that the whole day through we may contend in hateful war. For of respite shall there intervene, no, not a whit, until night at its coming shall part the fury of warriors. Wet with sweat about the breast of many a man shall be the baldric of his sheltering shield, and about the spear shall his hand grow weary 2.386. /that the whole day through we may contend in hateful war. For of respite shall there intervene, no, not a whit, until night at its coming shall part the fury of warriors. Wet with sweat about the breast of many a man shall be the baldric of his sheltering shield, and about the spear shall his hand grow weary 2.387. /that the whole day through we may contend in hateful war. For of respite shall there intervene, no, not a whit, until night at its coming shall part the fury of warriors. Wet with sweat about the breast of many a man shall be the baldric of his sheltering shield, and about the spear shall his hand grow weary 2.388. /that the whole day through we may contend in hateful war. For of respite shall there intervene, no, not a whit, until night at its coming shall part the fury of warriors. Wet with sweat about the breast of many a man shall be the baldric of his sheltering shield, and about the spear shall his hand grow weary 2.389. /that the whole day through we may contend in hateful war. For of respite shall there intervene, no, not a whit, until night at its coming shall part the fury of warriors. Wet with sweat about the breast of many a man shall be the baldric of his sheltering shield, and about the spear shall his hand grow weary 2.390. /and wet with sweat shall a man's horse be, as he tugs at the polished car. But whomsoever I shall see minded to tarry apart from the fight beside the beaked ships, for him shall there be no hope thereafter to escape the dogs and birds. So spake he, and the Argives shouted aloud as a wave against a high headland 2.391. /and wet with sweat shall a man's horse be, as he tugs at the polished car. But whomsoever I shall see minded to tarry apart from the fight beside the beaked ships, for him shall there be no hope thereafter to escape the dogs and birds. So spake he, and the Argives shouted aloud as a wave against a high headland 2.392. /and wet with sweat shall a man's horse be, as he tugs at the polished car. But whomsoever I shall see minded to tarry apart from the fight beside the beaked ships, for him shall there be no hope thereafter to escape the dogs and birds. So spake he, and the Argives shouted aloud as a wave against a high headland 2.393. /and wet with sweat shall a man's horse be, as he tugs at the polished car. But whomsoever I shall see minded to tarry apart from the fight beside the beaked ships, for him shall there be no hope thereafter to escape the dogs and birds. So spake he, and the Argives shouted aloud as a wave against a high headland 24.23. /even in death, and with the golden aegis he covered him wholly, that Achilles might not tear his body as he dragged him. 24.29. /And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading 24.33. /and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.34. /and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.35. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.44. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.52. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.53. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.56. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.57. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.63. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. 24.65. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.66. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.67. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.68. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.69. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.70. /the drink-offiering and the savour of burnt-offering, even the worship that is our due. Howbeit of the stealing away of bold Hector will we naught; it may not be but that Achilles would be ware thereof; for verily his mother cometh ever to his side alike by night and day. But I would that one of the gods would call Thetis to come unto me 24.76. /that I may speak to her a word of wisdom, to the end that Achilles may accept gifts from Priam, and give Hector back. So spake he, and storm-footed Iris hasted to bear his message, and midway between Samos and rugged Imbros she leapt into the dark sea, and the waters sounded loud above her. 24.209. /hath slain thy sons, many and valiant? of iron verily is thy heart. For if so be he get thee in his power and his eyes behold thee, so savage and faithless is the man, he will neither pity thee nor anywise have reverence. Nay, let us now make our lament afar from him we mourn, abiding here in the hall. On this wise for him did mighty Fate spin 24.212. /with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him 24.213. /with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him 24.215. /but while standing forth in defence of the men and deep-bosomed women of Troy, with no thought of shelter or of flight. Then in answer spake unto her the old man, god-like Priam:Seek not to stay me that am fain to go, neither be thyself a bird of ill-boding in my halls; thou shalt not persuade me. 24.228. /to lie dead by the ships of the brazen-coated Achaeans, so would I have it; forthwith let Achilles slay me, when once I have clasped in my arms my son, and have put from me the desire for wailing. 24.559. /nay, give him back with speed, that mine eyes may behold him; and do thou accept the ransom, the great ransom, that we bring. So mayest thou have joy thereof, and come to thy native land, seeing that from the first thou hast spared me. Then with an angry glance from beneath his brows spake to him Achilles swift of foot: 24.561. / Provoke me no more, old sir; I am minded even of myself to give Hector back to thee; for from Zeus there came to me a messenger, even the mother that bare me, daughter of the old man of the sea. And of thee, Priam, do I know in my heart—it nowise escapeth me—that some god led thee to the swift ships of the Achaeans. 24.564. / Provoke me no more, old sir; I am minded even of myself to give Hector back to thee; for from Zeus there came to me a messenger, even the mother that bare me, daughter of the old man of the sea. And of thee, Priam, do I know in my heart—it nowise escapeth me—that some god led thee to the swift ships of the Achaeans. 24.565. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.566. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.568. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.574. /my suppliant though thou art, and so sin against the behest of Zeus. So spake he, and the old man was seized with fear, and hearkened to his word. But like a lion the son of Peleus sprang forth from the houses—not alone, for with him went two squires as well, even the warrior Automedon and Alcimus 24.579. /they that Achilles honoured above all his comrades, after the dead Patroclus. These then loosed from beneath the yoke the horses and mules, and led within the herald, the crier of the old king, and set him on a chair; and from the wain of goodly felloes they took the countless ransom for Hector's head.
6. Homer, Odyssey, 20.83-20.90 (8th cent. BCE - 7th cent. BCE)

7. Aeschylus, Agamemnon, 976, 975 (6th cent. BCE - 5th cent. BCE)

975. τίπτε μοι τόδʼ ἐμπέδως 975. Wherefore to me, this fear —
8. Aeschylus, Libation-Bearers, 524-552, 554, 523 (6th cent. BCE - 5th cent. BCE)

523. οἶδʼ, ὦ τέκνον, παρῆ γάρ· ἔκ τʼ ὀνειράτων 523. I know, my child, for I was there. It was because she was shaken by dreams and wandering terrors of the night
9. 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
10. Aeschylus, Prometheus Bound, 646-657, 645 (6th cent. BCE - 5th cent. BCE)

645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι 645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: q type=
11. Aristophanes, The Rich Man, 634-748, 633 (5th cent. BCE - 4th cent. BCE)

633. ὁ δεσπότης πέπραγεν εὐτυχέστατα
12. Euripides, Iphigenia Among The Taurians, 1235-1284, 1234 (5th cent. BCE - 5th cent. BCE)

13. Gorgias, Helena, 9 (5th cent. BCE - 4th cent. BCE)

14. Herodotus, Histories, None (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.
15. Thucydides, The History of The Peloponnesian War, 1.20.2, 1.126-1.127, 1.134, 6.56-6.58 (5th cent. BCE - 4th cent. BCE)

1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession.
16. Xenophon, The Persian Expedition, 3.1.11-3.1.14, 4.3.8, 6.1.22 (5th cent. BCE - 4th cent. BCE)

3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. 3.1.12. He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King’s country, King Zeus in the dream is the Persian King in the interpretation. but might be shut in on all sides by various difficulties. 3.1.13. Now what it really means to have such a dream one may learn from the events which followed the dream—and they were these: Firstly, on the moment of his awakening the thought occurred to him: Why do I lie here? The night is wearing on, and at daybreak it is likely that the enemy will be upon us. And if we fall into the King’s hands, what is there to prevent our living to behold all the most grievous sights and to experience all the most dreadful sufferings, and then being put to death with insult? 3.1.14. As for defending ourselves, however, no one is making preparations or taking thought for that, but we lie here just as if it were possible for us to enjoy our ease. What about myself, then? From what state am I expecting the general to come who is to perform these duties? And what age must I myself wait to attain? For surely I shall never be any older, if this day I give myself up to the enemy. 4.3.8. That day and night, accordingly, they remained there, in great perplexity. But Xenophon had a dream; he thought that he was bound in fetters, but that the fetters fell off from him of their own accord, so that he was released and could take as long steps διαβαίνειν, which also means to cross a river (see above). Here lay the good omen of the dream. as he pleased. When dawn came, he went to Cheirisophus, told him he had hopes that all would be well, and related to him his dream. 6.1.22. Quite unable as he was to decide the question, it seemed best to him to consult the gods; and he accordingly brought two victims to the altar and proceeded to offer sacrifice to King Zeus, the very god that the oracle at Delphi had prescribed for him; cp. Xen. Anab. 3.1.5 ff. and it was likewise from this god, as he believed, that the dream cp. Xen. Anab. 3.1.11 f. came which he had at the time when he took the first steps toward assuming a share in the charge of the army.
17. Xenophon, The Education of Cyrus, 8.7.2, 8.7.21 (5th cent. BCE - 4th cent. BCE)

8.7.2. As he slept in the palace, he saw a vision: a He is warned in a vision figure of more than human majesty appeared to him in a dream and said: Make ready, Literally Be packing up ; cf. Varro, de R.R. 1. 1: annus octogesimus admonet me ut sarcinas colligam antequam proficiscar e vita. Cyrus ; for thou shalt soon depart to the gods. When the vision was past, he awoke and seemed almost to know that the end of his life was at hand. 8.7.21. Consider again, he continued, that there is nothing in the world more nearly akin to death than is sleep; and the soul of man at just such times is revealed in its most divine aspect and at such times, too, it looks forward into the future; for then, it seems, it is most untrammelled by the bonds of the flesh.
18. Aristotle, Athenian Constitution, 20.2-20.3 (4th cent. BCE - 4th cent. BCE)

19. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

20. Polybius, Histories, 2.39.5 (2nd cent. BCE - 2nd cent. BCE)

2.39.5.  And it was not only at this period that they showed their approval of Achaean political principles; but a short time afterwards, they resolved to model their own constitution exactly on that of the League.
21. Septuagint, Judith, 6.16, 8.10, 13.12 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 13.12. When the men of her city heard her voice, they hurried down to the city gate and called together the elders of the city.
22. Diodorus Siculus, Historical Library, 1.65, 1.65.5-1.65.6, 11.45.7-11.45.9 (1st cent. BCE - 1st cent. BCE)

1.65. 1.  After the kings mentioned above Bocchoris succeeded to the throne, a man who was altogether contemptible in personal appearance but in sagacity far surpassed all former kings.,2.  Much later Egypt was ruled by Sabaco, who was by birth an Ethiopian and yet in piety and uprightness far surpassed his predecessors.,3.  A proof of his goodness may be found in his abolition of the severest one of the customary penalties (I refer to the taking of life);,4.  for instead of executing the condemned he put them in chains at forced labour for the cities, and by their services constructed many dykes and dug out not a few well-placed canals; for he held that in this way he had reduced for those who were being chastised the severity of their punishment, while for the cities he had procured, in exchange for useless penalties, something of great utility.,5.  And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne.,6.  For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them.,7.  And when this dream came again and again, he summoned the priests from all over the land and told them that by his presence in the country he was offending the god; for were that not the case such a command would not be given to him in his sleep.,8.  And so he would rather, he continued, departing pure of all defilement from the land, deliver his life to destiny than offend the Lord, stain his own life by an impious slaughter, and reign over Egypt. And in the end he returned the kingdom to the Egyptians and retired again to Ethiopia. 1.65.5.  And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. 1.65.6.  For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them. 11.45.7.  And the Lacedaemonians, falling in with the mother's decision, walled up the entrance and in this manner forced Pausanias to meet his end through starvation. Now the body of the dead man was turned over to his relatives for burial; but the divinity showed its displeasure at the violation of the sanctity of suppliants 11.45.8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess. 11.45.9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena.
23. Philo of Alexandria, On The Special Laws, 4.101-4.102 (1st cent. BCE - missingth cent. CE)

4.101. Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters 4.102. at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid.
24. Artemidorus, Oneirocritica, 2.69.1-2.69.3, 4.27.1, 4.27.3, 4.71-4.72 (1st cent. CE - 2nd cent. CE)

25. New Testament, Galatians, 1.8 (1st cent. CE - 1st cent. CE)

1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed.
26. New Testament, Romans, 11.14 (1st cent. CE - 1st cent. CE)

11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
27. Plutarch, Agesilaus, 6.4-6.5 (1st cent. CE - 2nd cent. CE)

28. Plutarch, Julius Caesar, 32.9 (1st cent. CE - 2nd cent. CE)

29. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE)

30. Plutarch, Pelopidas, 21.3 (1st cent. CE - 2nd cent. CE)

21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending.
31. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)

32. Plutarch, Solon, 12 (1st cent. CE - 2nd cent. CE)

33. Plutarch, Themistocles, 13.2-13.3 (1st cent. CE - 2nd cent. CE)

34. Suetonius, Augustus, 94.8 (1st cent. CE - 2nd cent. CE)

35. Tacitus, Histories, 4.83-4.85 (1st cent. CE - 2nd cent. CE)

4.83.  The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis — he ruled over the people of Sinope at that time — and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84.  When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. 4.85.  But before Domitian and Mucianus reached the Alps, they received news of the success among the Treviri. The chief proof of their victory was given by the presence of the enemy's leader, Valentinus, who, never losing courage, continued to show by his looks the same spirit that he had always maintained. He was given an opportunity to speak, but solely that his questioners might judge of his nature; and he was condemned. While being executed, someone taunted him with the fact that his native country had been subdued, to which he replied that he found therein consolation for his own death. Mucianus now brought forward a proposal as if he had just thought of it, but which in reality he had long concealed. He urged that since, thanks to the gods' kindness, the enemy's strength has been broken, it would little become Domitian, now that war is almost over, to interfere in the glory of others. If the stability of the empire or the safety of Gaul were imperilled, then Caesar ought to take his place in the battle-line; but the Canninefates and the Batavi he should assign to inferior commanders. "You should," he added, "personally display the power and majesty of the imperial throne from close quarters at Lyons, not mixing yourself up with trifling tasks, but ready to deal with graver ones.
36. Aelius Aristides, Orations, 50.15 (2nd cent. CE - 2nd cent. CE)

37. Heliodorus, Ethiopian Story, 1.18, 3.11-3.12 (2nd cent. CE - 4th cent. CE)

38. Pausanias, Description of Greece, 1.28.2, 2.30.4, 2.32.2, 3.4.3-3.4.6 (2nd cent. CE - 2nd cent. CE)

1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 2.30.4. The Mount of all the Greeks, except for the sanctuary of Zeus, has, I found, nothing else worthy of mention. This sanctuary, they say, was made for Zeus by Aeacus. The story of Auxesia and Damia, how the Epidaurians suffered from drought, how in obedience to an oracle they had these wooden images made of olive wood that they received from the Athenians, how the Epidaurians left off paying to the Athenians what they had agreed to pay, on the ground that the Aeginetans had the images, how the Athenians perished who crossed over to Aegina to fetch them—all this, as Herodotus Hdt. 5.82-87 has described it accurately and in detail, I have no intention of relating, because the story has been well told already; but I will add that I saw the images, and sacrificed to them in the same way as it is customary to sacrifice at Eleusis . 2.32.2. Within this enclosure is a temple of Apollo Seafaring, an offering of Diomedes for having weathered the storm that came upon the Greeks as they were returning from Troy . They say that Diomedes was also the first to hold the Pythian games in honor of Apollo. of Damia and Auxesia (for the Troezenians, too, share in their worship) they do not give the same account as the Epidaurians and Aeginetans, but say that they were maidens who came from Crete . A general insurrection having arisen in the city, these too, they say, were stoned to death by the opposite party; and they hold a festival in their honor that they call Stoning. 3.4.3. While Cleomenes was occupied in Aegina, Demaratus, the king of the other house, was slandering him to the Lacedaemonian populace. On his return from Aegina, Cleomenes began to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. 3.4.4. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. 3.4.5. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Orgas; the Delphians put it down to the bribes he gave the Pythian prophetess, persuading her to give lying responses about Demaratus. 3.4.6. It may well be too that the wrath of heroes and the wrath of gods united together to punish Cleomenes since it is a fact that for a personal wrong Protesilaus, a hero not a whit more illustrious than Argus, punished at Elaeus Artayctes, a Persian; while the Megarians never succeeded in propitiating the deities at Eleusis for having encroached upon the sacred land. As to the tampering with the oracle, we know of nobody, with the exception of Cleomenes, who has had the audacity even to attempt it.
39. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

55b. וההיא שעתא אמיה לא הות,אמר א"ר לוי לעולם יצפה אדם לחלום טוב עד כ"ב שנה מנלן מיוסף דכתיב (בראשית לז, ב) אלה תולדות יעקב יוסף בן שבע עשרה שנה וגו' וכתיב (בראשית מא, מו) ויוסף בן שלשים שנה בעמדו לפני פרעה וגו' מן שבסרי עד תלתין כמה הוי תלת סרי ושב דשבעא ותרתי דכפנא הא כ"ב,אמר רב הונא לאדם טוב אין מראין לו חלום טוב ולאדם רע אין מראין לו חלום רע,תניא נמי הכי כל שנותיו של דוד לא ראה חלום טוב וכל שנותיו של אחיתופל לא ראה חלום רע,והכתיב (תהלים צא, י) לא תאונה אליך רעה ואמר רב חסדא אמר רב ירמיה בר אבא שלא יבהילוך לא חלומות רעים ולא הרהורים רעים ונגע לא יקרב באהלך שלא תמצא אשתך ספק נדה בשעה שאתה בא מן הדרך אלא איהו לא חזי ליה אחריני חזו ליה,וכי לא חזא איהו מעליותא הוא והאמר ר' זעירא כל הלן שבעה ימים בלא חלום נקרא רע שנאמר (משלי יט, כג) ושבע ילין בל יפקד רע אל תקרי שבע אלא שבע אלא הכי קאמר דחזא ולא ידע מאי חזא,אמר רב הונא בר אמי אמר ר' פדת א"ר יוחנן הרואה חלום ונפשו עגומה ילך ויפתרנו בפני שלשה יפתרנו והאמר רב חסדא חלמא דלא מפשר כאגרתא דלא מקריא אלא אימא יטיבנו בפני שלשה ליתי תלתא ולימא להו חלמא טבא חזאי ולימרו ליה הנך טבא הוא וטבא ליהוי רחמנא לשוייה לטב שבע זימנין לגזרו עלך מן שמיא דלהוי טבא ויהוי טבא ולימרו ג' הפוכות וג' פדויות ושלש שלומות,שלש הפוכות (תהלים ל, יב) הפכת מספדי למחול לי פתחת שקי ותאזרני שמחה (ירמיהו לא, יג) אז תשמח בתולה במחול ובחורים וזקנים יחדיו והפכתי אבלם לששון וגו' (דברים כג, ו) ולא אבה ה' אלהיך לשמוע אל בלעם ויהפוך וגו',שלש פדויות דכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי וגו' (ישעיהו לה, י) ופדויי ה' ישובון וגו' (שמואל א ד, ג) ויאמר העם אל שאול היונתן ימות אשר עשה הישועה וגו',שלש שלומות דכתיב (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו' (שמואל א כה, ו) ואמרתם כה לחי ואתה שלום וביתך שלום וגו',אמימר ומר זוטרא ורב אשי הוו יתבי בהדי הדדי אמרי כל חד וחד מינן לימא מלתא דלא שמיע ליה לחבריה פתח חד מינייהו ואמר האי מאן דחזא חלמא ולא ידע מאי חזא ליקום קמי כהני בעידנא דפרסי ידייהו ולימא הכי רבש"ע אני שלך וחלומותי שלך חלום חלמתי ואיני יודע מה הוא בין שחלמתי אני לעצמי ובין שחלמו לי חבירי ובין שחלמתי על אחרים אם טובים הם חזקם ואמצם כחלומותיו של יוסף ואם צריכים רפואה רפאם כמי מרה על ידי משה רבינו וכמרים מצרעתה וכחזקיהו מחליו וכמי יריחו על ידי אלישע וכשם שהפכת קללת בלעם הרשע לברכה כן הפוך כל חלומותי עלי לטובה ומסיים בהדי כהני דעני צבורא אמן ואי לא לימא הכי אדיר במרום שוכן בגבורה אתה שלום ושמך שלום יהי רצון מלפניך שתשים עלינו שלום,פתח אידך ואמר האי מאן דעייל למתא ודחיל מעינא בישא לנקוט זקפא דידא דימיניה בידא דשמאליה וזקפא דידא דשמאליה בידא דימיניה ולימא הכי אנא פלוני בר פלוני מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא שנאמר (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין וגו' אל תקרי עלי עין אלא עולי עין ר' יוסי בר' חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים עליהם ואין עין רעה שולטת בהם אף זרעו של יוסף אין עין רעה שולטת בהם ואי דחיל מעינא בישא דיליה ליחזי אטרפא דנחיריה דשמאליה,פתח אידך ואמר האי מאן דחליש יומא קמא לא לגלי כי היכי דלא לתרע מזליה מכאן ואילך לגלי כי הא דרבא כי הוה חליש יומא קמא לא מגלי מכאן ואילך א"ל לשמעיה פוק אכריז רבא חלש מאן דרחים לי לבעי עלי רחמי ומאן דסני לי לחדי לי וכתיב (משלי כד, יז) בנפול אויבך אל תשמח ובכשלו אל יגל לבך פן יראה ה' ורע בעיניו והשיב מעליו אפו,שמואל כי הוה חזי חלמא בישא אמר (זכריה י, ב) וחלומות השוא ידברו כי הוה חזי חלמא טבא אמר וכי החלומות השוא ידברו והכתיב (במדבר יב, ו) בחלום אדבר בו,רבא רמי כתיב בחלום אדבר בו וכתיב וחלומות השוא ידברו לא קשיא כאן ע"י מלאך כאן ע"י שד,א"ר ביזנא בר זבדא א"ר עקיבא א"ר פנדא א"ר נחום א"ר בירים משום זקן אחד ומנו ר' בנאה עשרים וארבעה פותרי חלומות היו בירושלים פעם אחת חלמתי חלום והלכתי אצל כולם ומה שפתר לי זה לא פתר לי זה וכולם נתקיימו בי לקיים מה שנאמר כל החלומות הולכים אחר הפה,אטו כל החלומות הולכים אחר הפה קרא הוא אין וכדרבי אלעזר דא"ר אלעזר מנין שכל החלומות הולכין אחר הפה שנאמר (בראשית מא, יג) ויהי כאשר פתר לנו כן היה אמר רבא והוא דמפשר ליה מעין חלמיה שנאמר (בראשית מא, יב) איש כחלומו פתר,(בראשית מ, טז) וירא שר האופים מנא ידע א"ר אלעזר מלמד שכל אחד ואחד הראוהו חלומו ופתרון חלומו של חבירו,א"ר יוחנן השכים ונפל לו פסוק לתוך פיו הרי זו נבואה קטנה,ואמר ר' יוחנן ג' חלומות מתקיימין חלום של שחרית וחלום שחלם לו חבירו וחלום שנפתר בתוך חלום ויש אומר אף חלום שנשנה שנאמר (בראשית מא, לב) ועל השנות החלום וגו',אמר ר' שמואל בר נחמני א"ר יונתן אין מראין לו לאדם אלא מהרהורי לבו שנאמר (דניאל ב, כט) אנת מלכא רעיונך על משכבך סליקו ואיבעית אימא מהכא (דניאל ב, ל) ורעיוני לבבך תנדע אמר רבא תדע דלא מחוו ליה לאינש לא דקלא דדהבא ולא פילא דעייל בקופא דמחטא: 55b. and eleven stars bowed down to me” (Genesis 37:9), band at that time his mother was no longeralive. According to the interpretation of the dream, the moon symbolizes Joseph’s mother. Even this dream that was ultimately fulfilled contained an element that was not fulfilled.,From the same source, bRabbi Levi said: One should always anticipatefulfillment of a bgood dream up to twenty-two yearsafter the dream. bFrom where do wederive this? bFrom Joseph, as it is writtenin the story of Joseph’s dream: b“These are the generations of Jacob. Joseph, being seventeen years old,was feeding the flock with his brethren” (Genesis 37:2); band it is written: “And Joseph was thirty years old when he stood before PharaohKing of Egypt” (Genesis 41:46). bFrom seventeen to thirty how manyyears bare they? Thirteen; andadd bseven years of plenty and two of famine;the total is btwenty-twoand only then was the dream fulfilled when his brothers came and bowed down to him., bRav Huna said: A good person is not shown a good dream and a wicked person is not shown a bad dream;rather, a good person is punished for his relatively few transgressions with bad dreams and a wicked person is rewarded for his relatively few merits with good dreams., bThat was also taughtin a ibaraita /i: bAll ofKing bDavid’s life he never saw a good dream, and all of Ahitophel’s life he never saw a bad dream. /b,The Gemara raises a difficulty: bIs it not written: “No evil shall befall you,neither shall any plague come near your tent” (Psalms 91:10)? bAnd Rav Ḥisda saidthat bRav Yirmeya bar Abba saidin explanation of that verse: This means bthat you will be frightened neither by bad dreams nor by evil thoughts. Neither shall any plague come near your tent,means bthat you will never find your wifewith the buncertainstatus of a bmenstruating woman when you return from a journey.This proves that it is impossible that a righteous person will experience bad dreams throughout his life. bRather,one might say that bhe does not seebad dreams; bothers seebad dreams about him.,The Gemara asks: bAnd when he does not seea dream, bisthat ba virtue? Didn’t Rabbi Zeira say: Anyone who sleeps seven days without a dream is called evil,as it indicates that God does not wish to appear to him even in that indirect manner. Allusion to this is, bas it is stated: “And he that has it shall lie satisfied [ ivesave’a /i], he shall not be visited with evil”(Proverbs 19:23). The Sages said: bDo not readit as bsatisfied [ ivesave’a /i], ratherread it as bseven [ ivesheva /i],which is an allusion to the fact that one who sleeps seven times and does not experience a dream is considered evil. bRather,one must say that David saw dreams band the ibaraita bsays as follows:David certainly bsawdreams, bbut he did not understand what he saw. /b, bRav Huna bar Ami saidthat bRabbi Pedat saidthat bRabbi Yoḥa said: One who sees a dreamfrom which bhis soul is distraught, should go andhave bit interpreted before three.The Gemara is surprised by this: bInterpreted? Didn’t Rav Ḥisda say: A dream not interpreted is like a letter not read?If one is concerned about a dream, why would he actively promote its fulfillment? bRather, sayas follows: bHe should better it before three.He should bbring threepeople band say to them: I saw a good dream. And theyshould bsay to him: It is good, and let it be good,may bGod make it good.May bthey decree upon you from heaven seven times that it will be good, and it will be good.Afterwards bthey recite threeverses of btransformationfrom bad to good, bthreeverses of bredemption, and threeverses which mention bpeace. /b,The Gemara elaborates: bThree transformations:br b“You transformed my mourning into dancing;br bYou loosed my sackcloth, and girded me with gladness”(Psalms 30:12); br b“Then shall the virgin rejoice in the dance, and the young men and the old together;br bfor I will transform their mourning into joy, and will comfort them, and make them rejoice from their sorrow”(Jeremiah 31:12); brand: b“Nevertheless the Lord your God would not hearken unto Balaam;br bbut the Lord your God transformed the curse into a blessing unto you”(Deuteronomy 23:6)., bAnd three redemptions, as it is written:br b“He has redeemed my soul in peace so that none came near me;for they were many that strove with me” (Psalms 55:19); br b“The redeemed of the Lord shall return,and come with singing unto Zion, and everlasting joy shall be upon their heads; brthey shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10); brand: b“The people said to Saul: Shall Jonathan die, who has wrought this great salvationin Israel? brSo the people rescued Jonathan, that he died not” (I Samuel 14:45)., bAnd threementions of bpeace, as it is written:br b“Peace, peace, to him that is far off and to him that is near, says the Lord that creates the expression of the lips; and I will heal him”(Isaiah 57:19); br b“Then the spirit clothed Amasai,who was chief of the captains: Yours are we, David, and on your side, you son of Yishai; br bpeace, peace be unto you, and peace be to your helpers”(I Chronicles 12:19); brand: b“Thus you shall say: All hail and peace be both unto you,br band peace be to your house,and peace be unto all that you have” (I Samuel 25:6).,The Gemara relates: bAmeimar and Mar Zutra and Rav Ashi were sitting together. They said: Let each and every one of us say something that the other has not heard. One of them began and said: One who saw a dream and does not know what he saw should stand before the priests when they lift their handsduring the Priestly Blessing band say the following: br bMaster of the Universe, I am Yours and my dreams are Yours,br bI dreamed a dream and I do not know what it is.br bWhether I have dreamed of myself, whether my friends have dreamed of me or whether I have dreamed of others,br bifthe dreams bare good, strengthen them and reinforce them like the dreams of Joseph.br bAnd ifthe dreams brequire healing,br bheal them like thebitter bwaters of Mara by Moses our teacher, and like Miriam from her leprosy,br band like Hezekiah from his illness, and like thebitter bwaters of Jericho by Elisha.br bAnd just as You transformed the curse of Balaam the wicked into a blessing,br bso transform all of my dreams for me for the best.br bAndhe should bcompletehis prayer btogether with the priests so the congregation responds amenboth to the blessing of the priests and to his individual request. bAnd ifhe is bnotable to recite this entire formula, bhe should say:br bMajestic One on high, Who dwells in power,br bYou are peace and Your name is peace.br bMay it be Your will that You bestow upon us peace. /b, bAnother began and said: One who enters a city and fears the evil eyeshould bhold the thumb [ izekafa /i] of his right hand in his left hand and the thumb of his left hand in his right hand and recite the following: I, so-and-so son of so-and-so, come from the descendants of Joseph,over whom bthe evil eye has no dominion, as it is stated: “Joseph is a fruitful vine, a fruitful vine by a fountain [ ialei ayin /i];its branches run over the wall” (Genesis 49:22). bDo not readit as ialei ayin /i; but rather,read it as iolei ayin /i, who rise above the eyeand the evil eye has no dominion over him. bRabbi Yosei, son of Rabbi Ḥanina, said:Derive it bfrom here,from what is stated in Jacob’s blessing of Joseph’s sons: b“And let them grow like fish into a multitude in the midst of the earth”(Genesis 48:16): bJust as fish in the sea are covered by water and the evil eye has no dominion over themas they cannot be seen, bso too the offspring of Joseph, the evil eye has no dominion over them. And if he is concerned about his own evil eye,lest it damage others, he should blook at the side of his left nostril. /b, bAnother began and said: One who is sick should not revealit bon the first dayof his illness bso that his luck should not suffer; from there onhe may brevealit. bLike that which Ravadoes bwhen he falls ill; on the first day he does not reveal it, from there on he says to his servant: Go out and announce: Rava is sick. Those who love me will praythat God have bmercy on me and those who hate me will rejoiceover bmydistress. bAnd it is written: “Rejoice not when your enemy falls, and let not your heart be glad when he stumbles; lest the Lord see it, and it displease Him, and He turn away His wrath from him”(Proverbs 24:17–18). The joy of my enemy over my distress will also assist my healing.,The Gemara relates: bShmuel, when he would see a bad dream,would bsay: “And the dreams speak falsely”(Zechariah 10:2). bWhen he would see a good dream,he would bsay: And do dreams speak falsely? Isn’t it written: “I speak with him in a dream”(Numbers 12:6)?, bRava raised a contradictionbetween these verses: On the one hand, bit is written: “I speak with him in a dream”; andon the other hand, bit is written: “And the dreams speak falsely.”The Gemara resolves this contradiction: This is bnot difficultbecause there are two types of dreams. bHere,the verse, “I speak with him in a dream,” refers to dreams that come bby means of an angel; here,the verse, “And the dreams speak falsely,” refers to dreams that come bby means of a demon. /b,In a long chain of those transmitting this statement, it is said that bRabbi Bizna bar Zavda saidthat bRabbi Akiva saidthat bRabbi Panda saidthat bRav Naḥum saidthat bRabbi Birayim said in the name of one elder, and who is he, Rabbi Bena’a: There were twenty-four interpreters of dreams in Jerusalem. One time, I dreamed a dream and went to each of themto interpret it. bWhat one interpreted for me the other did not interpret for me, and,nevertheless, ball ofthe interpretations bwere realized in me, to fulfill that which is stated: All dreams follow the mouthof the interpreter.,The Gemara asks: bIs that to say that all dreams follow the mouth is a versecited as corroboration? The Gemara responds: bYes, and in accordance withthe opinion of bRabbi Elazar, as Rabbi Elazar said: From whereis it derived bthat all dreams follow the mouthof the interpreter? bAs it is statedin the story of the dreams of Pharaoh’s two ministers. The butler said to Pharaoh: b“And it came to pass, as he interpreted to us, so it was”(Genesis 41:13). bRava said,one must attach a caveat to this: bThis is onlyin a case where bit is interpreted for himin a manner bakin to the dream,where the interpretation is relevant to the dream, bas it is statedin the story of Joseph’s interpretation of the dreams of Pharaoh’s two ministers: b“Each man according to his dream he did interpret”(Genesis 41:12).,With regard to Joseph’s interpretation of these dreams, the Gemara asks, it is written: b“The baker sawthat the interpretation was good” (Genesis 40:16); bfrom where didthe baker bknowthat the interpretation was good? bRabbi Elazar said:This bteaches that eachof them bwas shown his dream and the interpretation of the other’s dream.That is how he knew that it was the correct interpretation.,With regard to the veracity of dreams, bRabbi Yoḥa said: One who awakenedin the morning band aspecific bverse happens into his mouth, it is a minor prophecyand an indication that the content of the verse will be fulfilled., bRabbi Yoḥa also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about him, and a dream that is interpreted within a dream. And some say that a dream that is repeatedseveral times is also fulfilled, bas it is stated: “And for that the dream was doubledunto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32)., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: A person is shownin his dream bonly the thoughts of his heartwhen he was awake, as evidenced by what Daniel said to Nebuchadnezzar, bas it is stated: “As for you, O king, your thoughts came upon your bed,what should come to pass hereafter” (Daniel 2:29). bAnd if you wish, sayinstead that it is derived bfrom here,a related verse: b“And that you may know the thoughts of yourheart” (Daniel 2:30). How will you know the thoughts of your heart? By their being revealed to you in a dream. bRava said: Knowthat this is the case, bfor one is neither shown a golden palm tree nor an elephantgoing through bthe eye of a needlein a dream. In other words, dreams only contain images that enter a person’s mind.
40. Demosthenes, Orations, 21.144

41. Longus, Daphnis And Chloe, 4.35

42. Vergil, Aeneis, 5.733-5.737

5.733. bears him along, its white face lifted high. 5.734. Next Atys rode, young Atys, sire to be 5.735. of th' Atian house in Rome, a boy most dear 5.736. unto the boy Iulus; last in line 5.737. and fairest of the throng, Iulus came


Subjects of this text:

subject book bibliographic info
"historiography,classical" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
"justice,divine" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
"punishment,mirroring or apt" Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
abderitae Mikalson (2003), Herodotus and Religion in the Persian Wars, 49, 50, 201
acropolis,in the augustan age Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 39
aeginetans Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
aelius aristides Johnston (2008), Ancient Greek Divination, 136
aeschylus,delineating worshipping communities Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aeschylus,in colonial contexts Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aeschylus,multiple competing Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aeschylus,social and power relations Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
agetus of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
ahasuerus,advisers of Gera (2014), Judith, 135
akhaia,akhaians,concept of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians,epic vs. ethnic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (epic,also atreids),perceived roots in argolid Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (epic,also atreids) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy),and epic akhaians Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy),identity,emergence of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy),myth-ritual network of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
alea athena,goddess of tegea Mikalson (2003), Herodotus and Religion in the Persian Wars, 201
alexidamos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
amastris of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
ancient near east,approach to dreams and visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 203
anthropomorphism Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
anxiety dreams and nightmares,bizarre commands,extra-oneiric Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
anxiety dreams and nightmares,bizarre commands Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
anxiety dreams and nightmares,frustration motifs Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
anxiety dreams and nightmares,overtones in peter's vision" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202, 203
anxiety dreams and nightmares,uncharacteristic behaviour Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
anxiety dreams and nightmares Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140, 193, 212
aphrodite,pythios of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
apoikia (settlement abroad,colony),gods taken to Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
apollo Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
aram,king of Gera (2014), Judith, 135
aristodicus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
ariston of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
aristotle,on hybris Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151
aristotle de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
artabanus,uncle of xerxes Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 39
artabanus Gera (2014), Judith, 135; Johnston (2008), Ancient Greek Divination, 136; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151
artabanus of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 40, 41, 159, 200, 231
artemis,s. biagio at metapontion,alternative aetiological myths Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion,and akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion,between aiolian and akhaian traditions Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion,myth-ritual nexus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemisia Gera (2014), Judith, 135
asios Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
astyages Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153
athena Johnston (2008), Ancient Greek Divination, 136
athenians,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159
athenians,sacrifices of humans Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
athenians,trust in gods and heroes Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
audience Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
augustus,representations of barbarians Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 39
bacis,salamis Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
balak Gera (2014), Judith, 135
balance of good and bad fortune Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
book of judith,and greek writings Gera (2014), Judith, 135
cambyses Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
cambyses of persia,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 82, 159, 200, 227
chians Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
chloe Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
cleobis and biton Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
cleomenes of sparta,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
cleomenes of sparta,oracles to Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
coincidences,as a sign of divine involvement Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
councils and conferences Gera (2014), Judith, 135
court tales Gera (2014), Judith, 135
critical mode Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151
croesus Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153, 253; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
croesus of lydia,dedications of Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
croesus of lydia,dreams and omens Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
croesus of lydia,oracles to Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
croesus of lydia,piety of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
croesus of lydia,solon and Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
culture Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
cumae Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
cymaeans Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
cyrus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153
cyrus of persia,divine favor of Mikalson (2003), Herodotus and Religion in the Persian Wars, 227
cyrus of persia,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
cyrus of persia,oaths and Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
daphnis Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
darius of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159, 200
dates Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
datis,persians general,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 41
dead,treatment of Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
delos and delians Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
delphi Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
delphic oracle,to spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
demeter de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
didyma Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152; Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
divination,incubation Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
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
divine behaviour,deceptive Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 202, 203, 212
divine behaviour,inappropriate or immoral Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193, 202
divine visits,herodotus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
double dreams and visions,confirming Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 290
double dreams and visions,examples,ane,ot and homer Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 465
double dreams and visions,shared Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 290
double dreams and visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
dramaturgy Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 153, 253
dream,passim,esp.,anticipatory function of sign dream Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 253
dream,passim,esp.,epiphany dream Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 152, 153, 253
dream,passim,esp.,sign dream (= episode dream) Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 152, 153, 253
dream,passim,esp. Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
dream-mindedness Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
dream commands,absurd Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
dream commands,bizarre Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
dream commands,difficult or distressing Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193, 212
dream commands,extra-oneiric Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
dream commands,intra-oneiric Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
dream commands,obscure Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
dream commands,transgressive,taboo-breaking Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 193
dream figures,gods,in disguise Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202
dream figures,human Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132
dream imagery,contrary to nature,law or custom Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202
dream imagery,distressing Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
dream imagery,transgressive,taboo-breaking Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202
dream imagery,violation of sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202
dream interpreters Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
dreams,of hippias Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
dreams,of polycrates daughter Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
dreams Mikalson (2003), Herodotus and Religion in the Persian Wars, 41, 159
dreams and dream interpreters,dream books Johnston (2008), Ancient Greek Divination, 136
dreams and dream interpreters Johnston (2008), Ancient Greek Divination, 136
dreams and visions,examples,dionysius of halicarnassus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
dreams and visions,examples,herodotus Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 387, 388
dreams and visions,form criticism/classification,message dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132, 140, 202
dreams and visions,form criticism/classification,symbolic dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132
dreams and visions,incubation,oracular Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
dreams and visions,participatory Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 132
dreams and visions,repeated internal features Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
dreams and visions,repeated or recurrent Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140, 212
dreams and visions,riddling Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
egypt and egyptians Gera (2014), Judith, 135; Mikalson (2003), Herodotus and Religion in the Persian Wars, 41
emotional responses to dreams,perplexity Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193, 203
emotions,remorse/regret de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
ethiopia Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
ethiopia and ethiopians Mikalson (2003), Herodotus and Religion in the Persian Wars, 41
ethnicity,ethnic identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
euryleon of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
ex-iussu inscription Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151
fiction Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
firstfruits Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
fisher,n. Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151
gender,male Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
glaucus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
graeca interpretatio Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
hecataeus of miletus Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
hephaestus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153
heralds,sanctity of Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159
hero Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
herodotus Gera (2014), Judith, 135; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186; 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, 362
heroes and heroines,of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
heroes and heroines Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
hipparchus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
hipparchus of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 41
hippias Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
hippias of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 41
holophernes,silent Gera (2014), Judith, 135
homer Gera (2014), Judith, 135
hybris,and honour Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151
hybris,behavioural aspect of Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151
identity,general,ambiguous and open-textured Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
identity,general,ethnic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
impiety,of maltreating heralds Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
impiety,of violating and destroying sanctuaries Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
impiety Mikalson (2003), Herodotus and Religion in the Persian Wars, 49, 50, 82
incubation oracles Johnston (2008), Ancient Greek Divination, 136
inscriptions Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151
jeroboam Gera (2014), Judith, 135
justice Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
lifeworld,lifeworld experience Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 152, 253
lousoi,floating between akhaia and arkadia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
lydia Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
magic Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
magoi Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159
mantis Johnston (2008), Ancient Greek Divination, 136
mardonius Gera (2014), Judith, 135
media Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
melanippe,desmotis,play Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
melanippe,myth of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
memories,kept alive or evoked in ritual,of connectivity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
messenger Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
midian(ites) Gera (2014), Judith, 135
milesians Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 200
myth-critics' Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
nausicaa Johnston (2008), Ancient Greek Divination, 136
nebuchadnezzar of judith,as rival of god Gera (2014), Judith, 135
nebuchadnezzar of judith,vengeful Gera (2014), Judith, 135
nebuchadnezzar of judith Gera (2014), Judith, 135
necessity Mikalson (2003), Herodotus and Religion in the Persian Wars, 227
nomoi Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
nostoi traditions,and akhaian identity in s. italy Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
nostoi traditions,cults,cities,hero-cults Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
novels and novellas Gera (2014), Judith, 135
oaths Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
oedipus de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
omens,to chians Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
omens,to delians Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
oracle (divine message) Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
oracles Mikalson (2003), Herodotus and Religion in the Persian Wars, 200; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
otanes Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153
otanes of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
palaephatus Tor (2017), Mortal and Divine in Early Greek Epistemology, 31
past,mythical,diverse and contradictory Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
pausanias of sparta,asylum violated Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
peloponnese,fluid regional divisions in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
penelope Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
pericles of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
persians Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 152, 253
pheretima of cyrene Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
philosophy Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
phthonos Mikalson (2003), Herodotus and Religion in the Persian Wars, 40, 82
pictorial formulae,rival myth of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
plot Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
polybius,on megale hellas Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
polycrates of samos Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186; Mikalson (2003), Herodotus and Religion in the Persian Wars, 82, 200
portents Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
prayers,of persians Mikalson (2003), Herodotus and Religion in the Persian Wars, 49
prayers Mikalson (2003), Herodotus and Religion in the Persian Wars, 49, 201
proitids,and aetiology for artemis of lousoi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
proitids,delineating akhaia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
prophecy,bizarre divine requests Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
prophecy,foretelling the future Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151
prophecy Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 388
punishment de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
reality Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253
rebuke,divine' "669.0_212.0@rebuke,divine,in peter's vision" Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
rebuke,repeated Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 212
rebuke,riddling or enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
region,and ethnicity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
region,fluid notions of in myth Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
rehoboam Gera (2014), Judith, 135
revelation and guidance,testing Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 203
riddle/ enigma Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
royalty Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
sabacus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 202
sacrifice,human Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 193
sacrifices,by persians Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
sacrifices,human Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
samians Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
scycles Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
scythia Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
scythians Mikalson (2003), Herodotus and Religion in the Persian Wars, 201
sethus Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
sign Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152, 153, 253
solon of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
soul Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153
sparta Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
spartans,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159, 200
spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 159, 200
sun,as deity Mikalson (2003), Herodotus and Religion in the Persian Wars, 231
supplication Mikalson (2003), Herodotus and Religion in the Persian Wars, 49; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
talthybius,hero of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
tegeans Mikalson (2003), Herodotus and Religion in the Persian Wars, 201
thasians Mikalson (2003), Herodotus and Religion in the Persian Wars, 49
themistocles of athens,human sacrifice and Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
themistocles of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 82
thinking big Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151
thutmose iii Gera (2014), Judith, 135
tragedy,interacting with choral poetry Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
tyranny Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 152
uncertainty,anxiety and doubt Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 203
uncertainty of human life Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
voice portents Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 140
vows Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
wealth Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186
xenia Mikalson (2003), Herodotus and Religion in the Persian Wars, 159
xerxes Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 151; Gera (2014), Judith, 135; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 186; Johnston (2008), Ancient Greek Divination, 136; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 151, 152, 153, 253; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 362
xerxes of persia,dreams of Mikalson (2003), Herodotus and Religion in the Persian Wars, 40, 41, 82, 159, 200, 227, 231
xerxes of persia,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 49, 82
xerxes of persia,omens to Mikalson (2003), Herodotus and Religion in the Persian Wars, 49, 50
xerxes of persia,phthonos and Mikalson (2003), Herodotus and Religion in the Persian Wars, 40, 82
xerxes of persia,respect for religious conventions Mikalson (2003), Herodotus and Religion in the Persian Wars, 159, 231
zeus,agoraios of selinus Mikalson (2003), Herodotus and Religion in the Persian Wars, 200
zeus Mikalson (2003), Herodotus and Religion in the Persian Wars, 49