Tiresias: The Ancient Mediterranean Religions Source Database

6474

Hesiod, Theogony, 12
Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν And her whose golden sandals grace her limbs

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14 results
1. Hebrew Bible, Genesis, 1.1-1.2 (9th cent. BCE - 3rd cent. BCE) 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters."
2. Hesiod, Works And Days, 10, 2-9, 1 (8th cent. BCE - 7th cent. BCE) 1. Pierian Muses, with your songs of praise
3. Hesiod, Theogony, 10, 100-109, 11, 110-116, 13-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (8th cent. BCE - 7th cent. BCE) 1. From the Heliconian Muses let me sing:
4. Homer, Iliad, 2.91-2.92, 2.484-2.492, 4.8, 4.51-4.52, 5.908, 9.502-9.514, 14.261, 22.441, 24.601-24.620 (8th cent. BCE - 7th cent. BCE) 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. 2.484. /Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. /for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.486. /for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.487. /for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.488. /for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.489. /for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. /and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains 2.491. /and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains 2.492. /and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains 4.8. /And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding 4.51. /Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. 4.52. /Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. 5.908. /And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying. 9.502. /and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 9.503. /and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 9.504. /and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 9.505. /Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.506. /Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.507. /Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.508. /Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.509. /Howbeit Sin is strong and fleet of foot, wherefore she far out-runneth them all, and goeth before them over the face of all the earth making men to fall, and Prayers follow after, seeking to heal the hurt. Now whoso revereth the daughters of Zeus when they draw nigh, him they greatly bless, and hear him, when he prayeth; 9.510. /but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright. 9.511. /but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright. 9.512. /but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright. 9.513. /but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright. 9.514. /but if a man denieth them and stubbornly refuseth, then they go their way and make prayer to Zeus, son of Cronos, that Ate may follow after such a one to the end that he may fall and pay full atonement. Nay, Achilles, see thou too that reverence attend upon the daughters of Zeus, even such as bendeth the hearts of all men that are upright. 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? 22.441. /but she was weaving a web in the innermost part of the lofty house, a purple web of double fold, and therein was broidering flowers of varied hue. And she called to her fair-tressed handmaids through the house to set a great tripod on the fire,to the end that there should be a hot bath for Hector whenso he returned from out the battle—unwitting one 24.601. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.602. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.603. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.604. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.606. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.607. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.608. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.609. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.610. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.611. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.612. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.613. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.614. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.615. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.616. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.617. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.618. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.619. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.620. /when thou hast borne him into Ilios; mourned shall he be of thee many tears. Therewith swift Achilles sprang up, and slew a white-fleeced sheep, and his comrades flayed it and made it ready well and duly, and sliced it cunningly and spitted the morsels, and roasted them carefully and drew all off the spits.
5. Homeric Hymns, To Apollo And The Muses, 157-164, 156 (8th cent. BCE - 8th cent. BCE) 156. You walked on craggy Cynthus or abroad
6. Aeschylus, Suppliant Women, 292-293, 291 (6th cent. BCE - 5th cent. BCE) 291. κλῃδοῦχον Ἥρας φασὶ δωμάτων ποτὲ 291. Is there a report that once in this land of Argos Io was ward of Hera’s house? King
7. Pindar, Nemean Odes, 10.22-10.24 (6th cent. BCE - 5th cent. BCE)
8. Herodotus, Histories, 5.67, 6.81 (5th cent. BCE - 5th cent. BCE) 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta.
9. Theocritus, Idylls, 5-7, 11 (4th cent. BCE - 3rd cent. BCE)
10. Diodorus Siculus, Historical Library, 11.65 (1st cent. BCE - 1st cent. BCE) 11.65. 1.  The following year Theageneides was archon in Athens, and in Rome the consuls elected were Lucius Aemilius Mamercus and Lucius Julius Iulus, and the Seventy-eight Olympiad was celebrated, that in which Parmenides of Posidonia won the "stadion." In this year a war broke out between the Argives and Mycenaeans for the following reasons.,2.  The Mycenaeans, because of the ancient prestige of their country, would not be subservient to the Argives as the other cities of Argolis were, but they maintained an independent position and would take no orders from the Argives; and they kept disputing with them also over the shrine of Hera and claiming that they had the right to administer the Nemean Games by themselves. Furthermore, when the Argives voted not to join with the Lacedaemonians in the battle at Thermopylae unless they were given a share in the supreme command, the Mycenaeans were the only people of Argolis who fought at the side of the Lacedaemonians.,3.  In a word, the Argives were suspicious of the Mycenaeans, fearing lest, if they got any stronger, they might, on the strength of the ancient prestige of Mycenae, dispute the right of Argos to the leadership. Such, then, were the reasons for the bad blood between them; and from of old the Argives had ever been eager to exalt their city, and now they thought they had a favourable opportunity, seeing that the Lacedaemonians had been weakened and were unable to come to the aid of the Mycenaeans. Therefore the Argives, gathering a strong army from both Argos and the cities of their allies, marched against the Mycenaeans, and after defeating them in battle and shutting them within their walls, they laid siege to the city.,4.  The Mycenaeans for a time resisted the besiegers with vigour, but afterwards, since they were being worsted in the fighting and the Lacedaemonians could bring them no aid because of their own wars and the disaster that had overtaken them in the earthquakes, and since there were no other allies, they were taken by storm through lack of support from outside.,5.  The Argives sold the Mycenaeans into slavery, dedicated a tenth part of them to the god, and razed Mycenae. So this city, which in ancient times had enjoyed such felicity, possessing great men and having to its credit memorable achievements, met with such an end, and has remained uninhabited down to our own times. These, then, were the events of this year.
11. Horace, Odes, 3.4 (1st cent. BCE - 1st cent. BCE) 3.4. he found no one but Vespasian equal to the task, and able to undergo the great burden of so mighty a war, seeing he was growing an old man already in the camp, and from his youth had been exercised in warlike exploits: he was also a man that had long ago pacified the west, and made it subject to the Romans, when it had been put into disorder by the Germans; he had also recovered to them Britain by his arms 3.4. “Thou, O Vespasian, thinkest no more than that thou hast taken Josephus himself captive; but I come to thee as a messenger of greater tidings; for had not I been sent by God to thee, I knew what was the law of the Jews in this case? and how it becomes generals to die. 3.4. its length is also from Meloth to Thella, a village near to Jordan.
12. Ovid, Tristia, 2.219-2.220 (1st cent. BCE - missingth cent. CE)
13. Strabo, Geography, 8.6.10 8.6.10. After the descendants of Danaus succeeded to the reign in Argos, and the Amythaonides, who were emigrants from Pisatis and Triphylia, became associated with these, one should not be surprised if, being kindred, they at first so divided the country into two kingdoms that the two cities in them which held the hegemony were designated as the capitals, though situated near one another, at a distance of less than fifty stadia, I mean Argos and Mycenae, and that the Heraion near Mycenae was a sanctuary common to both. In this sanctuary are the images made by Polycleitus, in execution the most beautiful in the world, but in costliness and size inferior to those by Pheidias. Now at the outset Argos was the more powerful, but later Mycenae waxed more powerful on account of the removal thereto of the Pelopidae; for, when everything fell to the sons of Atreus, Agamemnon, being the elder, assumed the supreme power, and by a combination of good fortune and valor acquired much of the country in addition to the possessions he already had; and indeed he also added Laconia to the territory of Mycenae. Now Menelaus came into possession of Laconia, but Agamemnon received Mycenae and the regions as far as Corinth and Sikyon and the country which at that time was called the country of the Ionians and Aegialians but later the country of the Achaeans. But after the Trojan times, when the empire of Agememnon had been broken up, it came to pass that Mycenae was reduced, and particularly after the return of the Heracleidae; for when these had taken possession of the Peloponnesus they expelled its former masters, so that those who held Argos also held Mycenae as a component part of one whole. But in later times Mycenae was razed to the ground by the Argives, so that today not even a trace of the city of the Mycenaeans is to be found. And since Mycenae has suffered such a fate, one should not be surprised if also some of the cities which are catalogued as subject to Argos have now disappeared. Now the Catalogue contains the following: And those who held Argos, and Tiryns of the great walls, and Hermione and Asine that occupy a deep gulf, and Troezen and Eiones and vine-clad Epidaurus, and the youths of the Achaeans who held Aigina and Mases. But of the cities just named I have already discussed Argos, and now I must discuss the others.
14. Vergil, Aeneis, 9.716 9.716. only with far-flung shafts the bastion strong.

Subjects of this text:

subject	book bibliographic info
achelôos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
achilles (mythological hero)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
aeneas	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 139
alcaeus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
allusion,togigantomachy	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
amphitryon,amyklai,throne of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
anderson,william	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
andromache	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
aphrodite,poikilothronos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
aphrodite	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
apollo	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
apollo (god),depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
apollo (god),sanctuary at delos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
apollo pythios (delphi),argive plain	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
apollo pythios (delphi),argolid	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
apollo pythios (delphi),competing claims to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
apollo pythios (delphi),cultic landscape of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
apollo pythios (delphi),eastern vs. western plain	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
apsu	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
archilochus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
archê	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
argentarius,m.	Horkey (2019), Cosmos in the Ancient World, 195
argos,and argive plain	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
argos,ph(r)atrai	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
argos,reconfiguring myths and rituals of the argive plain	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
argos,synoikism,democracy,tribal reform	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
argos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
argos (without epithet)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
augustus,jupiter linked to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
basileia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
belief,visual imagery as evidence	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
callimachus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
calliope,gigantomachy and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
calliope,in horace	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
calliope,song of	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
cameron,alan	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
catalogue	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 108
chrysothronos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
clothing	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
contests,poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
cos	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
cosmogony,in greece	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
cosmogony	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
creation in greece	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
cronus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
cyrene,nymph	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
dance	Horkey (2019), Cosmos in the Ancient World, 195
darkness	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
delos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
dionysos (bacchus,god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
earth/earth/gaea	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
emathides,,subversive use of genre by	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
encomium	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
epic (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 108
epic narrative	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
eros	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
essence	Horkey (2019), Cosmos in the Ancient World, 195
flowers	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
ford,andrew	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
galatea	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
genealogy	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
gigantomachy,artistic creativity and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
gigantomachy,as poetic theme	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
gigantomachy,emathides and subversion of	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
gigantomachy,in horace	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
gigantomachy,jupiter and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 139
gods	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
gods and goddesses,depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
hardie,philip	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
harmony	Horkey (2019), Cosmos in the Ancient World, 195
helicon	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
hera,basileia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
hera,chrysothronos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
hera,homothronos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
hera,potnia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
hesiod,muses	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
hesiod,on zeus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 61, 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, 61, 74
hesiod,theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 160; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
hesiod,works and days	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
hesiod	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
hestia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
hinds,stephen	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
homer,iliad	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
homer,odyssey	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
hymn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 108
iambus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
intertextuality	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
jupiter (zeus),augustus linked to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
jupiter (zeus),gigantomachy and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 139
knowledge	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
lamberton,robert	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
leaving the city,as a metaliterary metaphor	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
lesbos	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
leto (goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
lycidas	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
lyric	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
mimesis	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
muses,in hesiod	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
muses,in horace	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
muses,theogony (hesiod)	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
muses	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
muses (goddesses)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
myth/mythology,transmission	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 160
mytilene	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
naupliadai (argive tribe)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
night/nighttime,as deity	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
night/nighttime,as origin	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
night	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
nymphs,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
ocean/oceanus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
ohara,james	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
okeanos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
pan	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
panhellenism,local cults claiming	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
pantheon,hesiodic	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
performances of myth and ritual (also song),(re)creation of worshipping groups	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
performances of myth and ritual (also song),embracing social change	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
performances of myth and ritual (also song),transforming cultic landscapes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
perseus	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
phoroneus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
phoronis	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
piraeus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
plato	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
poetic language,religious role of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
poetic patronage	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
poetry,and aesthetic pleasure	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
poetry/poetic performance,homeric hymn to apollo	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
poets,,encomium and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
polyphemus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
power,royal/sovereign	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
proem of book,and poetic/homeric unity	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
proitids,and argive hera	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
propertius,,in vergil	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
pyreneus	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
religion	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
rhea	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
rosati,gianpiero	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 139
royalty	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
sacrifice'	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74
sappho	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216
sceptre	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
semele,sepeia,battle of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
seven against thebes (mythical cycle),at argos,vs. trojan war cycle	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
sikyon	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
silence	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
simichidas	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
socrates	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 217
song	Horkey (2019), Cosmos in the Ancient World, 195
songs and music,construction of authority	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
songs and music,hymns	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
songs and music	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 160
sovereignty	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
synoikism,and myth-ritual network reconfigured in song	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
theagenes of rhegion	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
themis	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
theocritus,poet	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
throne	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
tiamat	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4
time/temporality	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
titans	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23
tribes,argos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
tribes,dorian	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167
typhoeus	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 139
utopia	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216, 217
vergil,,gigantomachy as deployed by	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
versnel,hendrik s.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
zeus,wives/partners	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17
zeus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23
zeus (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160