Tiresias: The Ancient Mediterranean Religions Source Database

6474

Hesiod, Theogony, 116
ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα A pleasing song and laud the company

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

27 results
1. Hesiod, Works And Days, 277-285, 5-8, 276 (8th cent. BCE - 7th cent. BCE) 276. For evil. You who hold supremacy
2. Hesiod, Theogony, 105-109, 11, 110-115, 117-119, 12, 120-129, 13, 130-137, 14-15, 154, 157-159, 16, 168, 17-18, 185-189, 19, 190-199, 20, 200-206, 21, 211-232, 24, 26-27, 270-274, 28, 337-361, 434, 459-462, 482-483, 736-766, 795-799, 80, 800-806, 81, 814, 83-87, 899, 903, 91-92, 924-929, 93, 104 (8th cent. BCE - 7th cent. BCE) 104. Men sing and play the lyre, but the birth
3. Homer, Iliad, 2.548, 3.103, 3.274, 14.201, 14.246, 14.256-14.261, 14.302, 15.36, 15.185-15.189, 19.258, 20.61-20.65 (8th cent. BCE - 7th cent. BCE) 2.548. /And with him there followed forty black ships. 3.103. /because of my quarrel and Alexander's beginning thereof. And for whichsoever of us twain death and fate are appointed, let him lie dead; but be ye others parted with all speed. Bring ye two lambs, a white ram and a black ewe, for Earth and Sun, and for Zeus we will bring another; 3.274. /and poured water over the hands of the kings. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut hair from off the heads of the lambs; and the heralds portioned it out to the chieftans of the Trojans and Achaeans. 14.201. /For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.246. /Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson 14.260. /To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.261. /To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.302. /Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife 15.36. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.185. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.186. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 19.258. /made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 20.61. /and all her peaks, and the city of the Trojans, and the ships of the Achaeans. And seized with fear in the world below was Aidoneus, lord of the shades, and in fear leapt he from his throne and cried aloud, lest above him the earth be cloven by Poseidon, the Shaker of Earth, and his abode be made plain to view for mortals and immortals- 20.62. /and all her peaks, and the city of the Trojans, and the ships of the Achaeans. And seized with fear in the world below was Aidoneus, lord of the shades, and in fear leapt he from his throne and cried aloud, lest above him the earth be cloven by Poseidon, the Shaker of Earth, and his abode be made plain to view for mortals and immortals- 20.63. /and all her peaks, and the city of the Trojans, and the ships of the Achaeans. And seized with fear in the world below was Aidoneus, lord of the shades, and in fear leapt he from his throne and cried aloud, lest above him the earth be cloven by Poseidon, the Shaker of Earth, and his abode be made plain to view for mortals and immortals- 20.64. /and all her peaks, and the city of the Trojans, and the ships of the Achaeans. And seized with fear in the world below was Aidoneus, lord of the shades, and in fear leapt he from his throne and cried aloud, lest above him the earth be cloven by Poseidon, the Shaker of Earth, and his abode be made plain to view for mortals and immortals- 20.65. /the dread and dank abode, wherefor the very gods have loathing: so great was the din that arose when the gods clashed in strife. For against king Poseidon stood Phoebus Apollo with his winged arrows, and against Enyalius the goddess, flashing-eyed Athene;
4. Homer, Odyssey, 1.72, 8.487-8.491, 11.302-11.303, 22.347-22.348 (8th cent. BCE - 7th cent. BCE)
5. Aeschylus, Seven Against Thebes, 11-19, 5-6, 69, 7, 70-77, 8-10 (6th cent. BCE - 5th cent. BCE) 10. ὑμᾶς δὲ χρὴ νῦν, καὶ τὸν ἐλλείποντʼ ἔτι 10. But now you—both he who is still short of his youthful prime, and he who, though past his prime, still strengthens the abundant growth of his body, and every man still in his prime, as is fitting—you must aid the State and
6. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
7. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
8. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
9. Aristophanes, Frogs, 100 (5th cent. BCE - 4th cent. BCE) 100. αἰθέρα Διὸς δωμάτιον, ἢ χρόνου πόδα
10. Aristophanes, The Women Celebrating The Thesmophoria, 274, 272 (5th cent. BCE - 4th cent. BCE) 272. ὄμνυμι τοίνυν αἰθέρ' οἴκησιν Διός.
11. Euripides, Orestes, 1495 (5th cent. BCE - 5th cent. BCE) 1495. passing right through the house, O Zeus and Earth and light and night! whether by magic spells or wizards’ arts or heavenly theft.
12. Herodotus, Histories, 2.43-2.64, 8.55 (5th cent. BCE - 5th cent. BCE) 2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45. And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.46. This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47. Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51. These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54. But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56. But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.58. It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin. 2.59. The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.60. When the people are on their way to Bubastis, they go by river, a great number in every boat, men and women together. Some of the women make a noise with rattles, others play flutes all the way, while the rest of the women, and the men, sing and clap their hands. ,As they travel by river to Bubastis, whenever they come near any other town they bring their boat near the bank; then some of the women do as I have said, while some shout mockery of the women of the town; others dance, and others stand up and lift their skirts. They do this whenever they come alongside any riverside town. ,But when they have reached Bubastis, they make a festival with great sacrifices, and more wine is drunk at this feast than in the whole year besides. It is customary for men and women (but not children) to assemble there to the number of seven hundred thousand, as the people of the place say. 2.61. This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62. When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63. When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64. Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this.
13. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 22a. —for I must speak the truth to you—this, I do declare, was my experience: those who had the most reputation seemed to me to be almost the most deficient, as I investigated at the god’s behest, and others who were of less repute seemed to be superior men in the matter of being sensible. So I must relate to you my wandering as I performed my Herculean labors, so to speak, in order that the oracle might be proved to be irrefutable. For after the public men I went to the poets, those of tragedies, and those of dithyrambs
14. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) 402b. Socrates. Well, don’t you think he who gave to the ancestors of the other gods the names Rhea and Cronus had the same thought as Heracleitus? Do you think he gave both of them the names of streams merely by chance? Just so Homer, too, says— Ocean the origin of the gods, and their mother Tethys; Hom. Il. 14.201, 302 and I believe Hesiod says that also. Orpheus, too, says— Fair-flowing Ocean was the first to marry
15. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) 98e. and should fail to mention the real causes, which are, that the Athenians decided that it was best to condemn me, and therefore I have decided that it was best for me to sit here and that it is right for me to stay and undergo whatever penalty they order.
16. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
17. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 38c. the copy, on the other hand, is through all time, continually having existed, existing, and being about to exist. Wherefore, as a consequence of this reasoning and design on the part of God, with a view to the generation of Time, the sun and moon and five other stars, which bear the appellation of planets, came into existence for the determining and preserving of the numbers of Time. And when God had made the bodies of each of them He placed them in the orbits along which the revolution of the Other was moving, seven orbits for the seven bodies..
18. Ovid, Fasti, 1.101-1.103, 3.177 (1st cent. BCE - missingth cent. CE) 1.102. Over the days, and remember my speech. 1.103. The ancients called me Chaos (since I am of the first world):
19. Ovid, Metamorphoses, 5.366-5.368, 10.30, 14.404 (1st cent. BCE - missingth cent. CE)
20. Apollodorus, Bibliotheca, 3.4.3 (1st cent. CE - 2nd cent. CE) 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.
21. Lucan, Pharsalia, 1.84-1.86 (1st cent. CE - 1st cent. CE)
22. Pausanias, Description of Greece, 1.14.3, 1.35.8, 9.27.2-9.27.3 (2nd cent. CE - 2nd cent. CE) 1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men. 1.35.8. And when I criticized the account and pointed out to them that Geryon is at Gadeira, where there is, not his tomb, but a tree showing different shapes, the guides of the Lydians related the true story, that the corpse is that of Hyllus, a son of Earth, from whom the river is named. They also said that Heracles from his sojourning with Omphale called his son Hyllus after the river. 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.27.3. Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae, but Nero carried it away a second time.
23. Diogenes Laertius, Lives of The Philosophers, 10.2 (3rd cent. CE - 3rd cent. CE) 10.2. For some time he stayed there and gathered disciples, but returned to Athens in the archonship of Anaxicrates. And for a while, it is said, he prosecuted his studies in common with the other philosophers, but afterwards put forward independent views by the foundation of the school called after him. He says himself that he first came into contact with philosophy at the age of fourteen. Apollodorus the Epicurean, in the first book of his Life of Epicurus, says that he turned to philosophy in disgust at the schoolmasters who could not tell him the meaning of chaos in Hesiod. According to Hermippus, however, he started as a schoolmaster, but on coming across the works of Democritus turned eagerly to philosophy.
24. Anon., Scholia On Argonautika, 1.498
25. Orphic Hymns., Fragments, 8, 12
26. Papyri, Derveni Papyrus, 16.3-16.6
27. Vergil, Aeneis, 7.341 7.341. to clasp your monarch's hand. Bear back, I pray

Subjects of this text:

subject	book bibliographic info
acusilaus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 63
adrastea	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
aeschylus,eumenides	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
aeschylus,prometheus bound	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
aether	Edmunds (2021), Greek Myth, 68; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
aether invoked	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
air (element)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
all the gods (and goddesses),invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
allecto	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
allegoresis (allegorical interpretation),by stoics	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
allegoresis (allegorical interpretation),of the orphic theogony of hieronymus and hellanicus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
ananke	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
anax	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
aphrodite,as a planet	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 72
apollo	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
aristotle,on hesiod	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
athamantas	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
athena	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
athenagoras	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
athens and athenians,autochthony of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
autochthony,athenian	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
autochthony,lydian	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
autochthony	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
auxo	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
boethius,rejection of muses	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
boethius	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
bulls as oath sacrifices	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
callimachus	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
catalogue	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
chaos/χάος	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 67
chaos	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54, 92; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7; Edmunds (2021), Greek Myth, 68; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 63; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
children of gods,in the timaeus	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
chronos	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
civil war	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
comedy,informal oaths in	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
cosmic order (cosmology,cosmos)	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
cosmogony,in greece	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7
cosmogony	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 63
cosmology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
cosmos/kosmos	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67
cosmos	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
creation in greece	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7
cronus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54, 92; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
daimôn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
damascius	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 63
day	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
death	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
delphi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
demeter	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
derveni author	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
derveni papyrus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 63
derveni poet	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
destruction,decay	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
didactic poetry	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67
dikê/δίκη	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
dikê (goddess)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
dionysus	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
dreams	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
earth/earth/gaea	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26
earth	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54, 92; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
earth (element)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
earth (gaea)	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
eirênê/εἰρήνη	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
eleusis/eleusinian	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
eleusis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
epic poetry	Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 231
epicurus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7
epicurus and epicureanism	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
epimenides	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 63
epistemology	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
erebus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 63
erechtheus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
eros	Edmunds (2021), Greek Myth, 68; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 85, 171; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
eteocles	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
etymology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
eudemus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
eunomiê	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
euripides,in aristophanes	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
euripides	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
female,gods	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
female,power of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
fratricide/fraternal conflict	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
gaia,cosmological functions of	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 72
gaia,in poetic tradition	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
gaia,theogonic priority of	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
gaia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54, 92; Edmunds (2021), Greek Myth, 68; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
ge (gaea/gaia,goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
genealogy	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 171
genre	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
gods and goddesses,origins	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
gods and goddesses,pantheon	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
goethe,johann wolfgang von	Edmunds (2021), Greek Myth, 68
hades	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
harmony	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
heaven (uranus)	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
hecate	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
hephaestus	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
hephaistos (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
hera	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
hermes,as a planet	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 72
hermes	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
herodotos,histories	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
hesiod,and philosophy	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
hesiod,on gods and natural,psychological and social phenomena	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
hesiod,on zeus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74
hesiod,shepherds … mere bellies	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74
hesiod,the muses address	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74, 81
hesiod,theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 63
hesiod	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54, 92; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371; Fielding (2017), Transformations of Ovid in Late Antiquity. 175; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
hexameter (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
hieronymus (compiler of an orphic theogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
homer,iliad	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
homer,odyssey	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
homer,on muses and poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 81
homeric hymn,to earth	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
homeric hymns,apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
honor	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
honour	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
hyllus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
idaeus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
informal oaths,in comedy	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
inlaw (thesmophoriazusae)	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
ino	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
janus	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
juno	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
jupiter	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
kingship,divine	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
kronos,in the timaeus	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
kudos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
laius	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
life,living,mythological view of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
linus	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
loraux,nicole	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
lópez-ruiz,carolina	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
mankind	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
maximianus,cosmic themes in greek girls song	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
maximianus	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
medieval school author,resistance to erotic desire	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
melanippe	Edmunds (2021), Greek Myth, 68; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
miletus and milesians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
moira	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26
mortals	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
mother,maternal,in mythology	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
mother of the gods,and animals	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
mother of the gods,as earth (gaea)	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
musaeus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
muses,in boethius consolatio	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
muses	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54; Fielding (2017), Transformations of Ovid in Late Antiquity. 175; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
mystery cults	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
myth/mythology,origin of the gods	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
myth	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
night/nighttime,as mother	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
night/nighttime,as origin	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
night/nighttime,children of	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 63
night/nighttime,paired with day	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
night/nighttime,producing day	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
night	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7; Edmunds (2021), Greek Myth, 68; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26
night (goddess)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
night (nyx)	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
oath/oath	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
ocean and tethys,in theogony	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
odysseus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 81
oedipus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
olen	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
olympus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 171
orpheus,literary author	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
orpheus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
orphic myths	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
orphic tradition	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
orphics (authors of orphic poems)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
orphism	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 63
ouranos,in poetic tradition	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
ouranos,theogonic priority of	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
ouranos	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
ovid,fasti	Fielding (2017), Transformations of Ovid in Late Antiquity. 175
pamphos	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
pandora	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
peripatetic school	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
persian cosmogony	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
phanes	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
pherecydes of syrus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
phlegethon	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
phorcys,recharacterisation of	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
plato,on poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 81
plato	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 81
polis	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
politics	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
polynices	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
prometheus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
prophecy,gaias prophecy	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
prophecy and prophets	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
protogonos (orphic god)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
pythagoras	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
rationalization	Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 231
rhapsodies (orphic poem)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
rhea	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
rivers (in theogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
rowe,c.j.	Tor (2017), Mortal and Divine in Early Greek Epistemology, 56
sacrifice'	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74
semele	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
sleep	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
song	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
sophists	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
sources of the bibliotheca	Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 231
springs (in theogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
stoicism	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
stoics/stoicism	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67
stoics	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
styx	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 85
swallowing,cronus swallowing of his children	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
swallowing,zeus swallowing of protogonos	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
talthybius	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
tartarus	Edmunds (2021), Greek Myth, 68; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 26, 85
thales	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
themis	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171
theognony	Edmunds (2021), Greek Myth, 68
theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 231; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241
theogony of hieronymus and hellanicus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
theology	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
time/temporality	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
time (in cosmogony)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
tisiphone	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
traditional theogony,ironic approach to	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
traditional theogony,primordial gods in	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65
triptolemus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
typhoeus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193
uranus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
uranus castration,as first-born (πρωτόγονος)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
uranus phallus,as cosmogonic principle	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
uranus phallus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
water (element)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67
west,martin l.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371
zeno of citium	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92
zeus,and gaea	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
zeus,and kingship	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
zeus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
zeus as king	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54
αἰδοῖον,as venerable (epithet of protogonos)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 54