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Tiresias: The Ancient Mediterranean Religions Source Database



6474
Hesiod, Theogony, 121


λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπωνThe streams, the swelling sea and up on high


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

29 results
1. Hesiod, Works And Days, 228 (8th cent. BCE - 7th cent. BCE)

228. Us all and bring disgrace. The better way
2. Hesiod, Theogony, 106-120, 122-137, 185-206, 211-232, 306, 337-361, 371-372, 433, 438, 456, 63, 736-745, 748-754, 770, 814, 886, 901, 907, 912-913, 915, 918, 921, 924-929, 941, 105 (8th cent. BCE - 7th cent. BCE)

105. of kings comes from Lord Zeus. Happy are those
3. Homer, Iliad, 5.371, 6.165, 13.412, 14.201, 14.246, 14.302, 18.396 (8th cent. BCE - 7th cent. BCE)

5.371. /but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 6.165. /seeing he was minded to lie with me in love against my will. So she spake, and wrath gat hold upon the king to hear that word. To slay him he forbare, for his soul had awe of that; but he sent him to Lycia, and gave him baneful tokens, graving in a folded tablet many signs and deadly 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 14.302. /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 18.396. /even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus.
4. Homer, Odyssey, 11.205, 11.302-11.303, 18.212, 19.395 (8th cent. BCE - 7th cent. BCE)

5. Sappho, Fragments, 188, 130 (7th cent. BCE - 6th cent. BCE)

6. Sappho, Fragments, 188, 130 (7th cent. BCE - 6th cent. BCE)

7. Sappho, Fragments, 188, 130 (7th cent. BCE - 6th cent. BCE)

8. Aeschylus, Agamemnon, 743, 742 (6th cent. BCE - 5th cent. BCE)

742. δηξίθυμον ἔρωτος ἄνθος. 742. An eyes’-dart bearing balm
9. Aeschylus, Libation-Bearers, 600 (6th cent. BCE - 5th cent. BCE)

600. τος ἔρως παρανικᾷ 600. gains a fatal victory over the wedded unions of beasts and humans alike. Chorus
10. Aeschylus, Eumenides, 865 (6th cent. BCE - 5th cent. BCE)

865. ἐν ᾧ τις ἔσται δεινὸς εὐκλείας ἔρως· 865. in whom there will be a terrible passion for glory; but I say there will be no battling of birds within the home. It is possible for you to choose such things from me: bestowing good, receiving good, well honored in this land that is most beloved to the gods. Chorus
11. Anacreon, Fragments, 358, 357 (6th cent. BCE - 5th cent. BCE)

12. Anacreon, Fragments, 358, 357 (6th cent. BCE - 5th cent. BCE)

13. Aristophanes, Birds, 1739 (5th cent. BCE - 4th cent. BCE)

1739. ηὔθυνε παλιντόνους
14. Aristophanes, Lysistrata, 551 (5th cent. BCE - 4th cent. BCE)

551. ἀλλ' ἤνπερ ὅ τε γλυκύθυμος ̓́Ερως χἠ Κυπρογένει' ̓Αφροδίτη
15. Aristophanes, Clouds, 1081, 1080 (5th cent. BCE - 4th cent. BCE)

1080. ὡς οὐδὲν ἠδίκηκας: εἶτ' ἐς τὸν Δί' ἐπανενεγκεῖν
16. Euripides, Hippolytus, 727 (5th cent. BCE - 5th cent. BCE)

17. Euripides, Iphigenia At Aulis, 548 (5th cent. BCE - 5th cent. BCE)

18. Euripides, Trojan Women, 949-950, 948 (5th cent. BCE - 5th cent. BCE)

19. Herodotus, Histories, 2.43-2.64 (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;
20. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

65c. and pleasure; take plenty of time, and answer to yourself whether pleasure or mind is more akin to truth. Pro. Why take time? For the difference, to my mind, is great. For pleasure is the greatest of impostors, and the story goes that in the pleasures of love, which are said to be the greatest, perjury is even pardoned by the gods, as if the pleasures were like children, utterly devoid of all sense.
21. 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..
22. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

23. 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.
24. Pausanias, Description of Greece, 9.27.2-9.27.3 (2nd cent. CE - 2nd cent. CE)

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.
25. 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.
26. Aeschylus, Danaids, None

27. Anon., Scholia On Argonautika, 1.498

28. Orphic Hymns., Fragments, 18, 398, 17

29. Papyri, Derveni Papyrus, 22.12, 26.9



Subjects of this text:

subject book bibliographic info
acusilaus Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 63
aeschylus Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 230
aether Edmunds, Greek Myth (2021) 68; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
aphrodite, as a planet Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 72
aphrodite, in homer Brule, Women of Ancient Greece (2003) 11
aphrodite Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45; Brule, Women of Ancient Greece (2003) 11
apollo de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
ares Brule, Women of Ancient Greece (2003) 11
athamantas Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
athena Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
chaos/χάος Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26, 67
chaos Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 7; Edmunds, Greek Myth (2021) 68; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34, 63
chrysis Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
comedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
cosmic order (cosmology, cosmos) Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
cosmogony, in greece Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 7
cosmogony Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34, 63
cosmos/kosmos Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 67
creation in greece Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 7
damascius Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 63
day Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
death Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
demeas Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
demeter Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Brule, Women of Ancient Greece (2003) 11
derveni papyrus Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 63
derveni poet Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
destruction, decay Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
didactic poetry Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 67
dionysus Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
dreams Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
earth/earth/gaea Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
earth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
egypt Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 34
eleusis/eleusinian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
emotion Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 230
emotions, anger/rage de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
emotions, desire de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
emotions, indignation de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
emotions, jealousy de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
emotions, love/passion de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
emotions, shame de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
epic poetry Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 231
epicurus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 7
epimenides Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 63
erebus Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34, 63
eros Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Brule, Women of Ancient Greece (2003) 11; Edmunds, Greek Myth (2021) 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
eros (god and personification) de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
erôs Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
female, gods Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
female, power of Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
gaia, cosmological functions of Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 72
gaia Edmunds, Greek Myth (2021) 68; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
gaia (earth) Brule, Women of Ancient Greece (2003) 11
ge (gaea/gaia, goddess) Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
genealogy Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
goddesses Brule, Women of Ancient Greece (2003) 11
gods, the Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 230
gods Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
gods and goddesses, origins Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
gods and goddesses, pantheon Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
goethe, johann wolfgang von Edmunds, Greek Myth (2021) 68
hecate de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
hephaestus Brule, Women of Ancient Greece (2003) 11; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
hephaistos (god) Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
hera Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Brule, Women of Ancient Greece (2003) 11; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 288; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
hermes, as a planet Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 72
hermes Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
herodotos, histories Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
hesiod, theogony Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34, 63
hesiod Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 154
homer, iliad Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
homer, odyssey Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
homer Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
homeric hymns, apollo Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
honor de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
ino Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
io Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 288
language, of love Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 230
life, living, mythological view of Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
linus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
love, in tragedy Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 230
love Brule, Women of Ancient Greece (2003) 11
lópez-ruiz, carolina Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
melanippe Edmunds, Greek Myth (2021) 68
menander Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
metis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
moira Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
morality Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
mortals Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
moschion Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
mother, maternal, in mythology Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
muses Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
myth/mythology, origin of the gods Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
neopythagoreanism Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 290
new comedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
night/nighttime, as mother Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
night/nighttime, as origin Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
night/nighttime, children of Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34, 63
night/nighttime, paired with day Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
night/nighttime, producing day Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
night Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 7; Edmunds, Greek Myth (2021) 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
nous Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 290
numenius of apamea Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 290
olen de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
olympus Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
orpheus, literary author de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
orpheus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
orphic tradition Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
orphism Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 63
ouranos Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
pamphos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
pandora Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
persephones birth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
pythagoreanism Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 290
rationalization Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 231
religion Brule, Women of Ancient Greece (2003) 11
rhapsodies (orphic poem) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
rhea Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
rhetoric Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 45
selene Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
semele Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
sexual intercourse / sexual penetration, anal Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 34
sexual intercourse / sexual penetration, general Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 34
sexuality, aphrodite and Brule, Women of Ancient Greece (2003) 11
sleep Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
socrates Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 288
softness, μαλακός / μαλακίᾳ Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 34
softness Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 34
song de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
sources of the bibliotheca Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 231
stoics/stoicism Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 67
tartarus Edmunds, Greek Myth (2021) 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 26
tethys Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
themis Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
theognony Edmunds, Greek Myth (2021) 68
theogony' Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
theogony Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 231; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
time/temporality Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 34
typhon Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
universe Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 290
uranus Brule, Women of Ancient Greece (2003) 11
water (element) Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 67
west, martin l. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 371
wife, hera as Brule, Women of Ancient Greece (2003) 11
zeus, and io Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 288
zeus, heterosexuality Brule, Women of Ancient Greece (2003) 11
zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60; Brule, Women of Ancient Greece (2003) 11; Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 122
zeus incest with his mother Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60
zeus mind Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 60