Tiresias: The Ancient Mediterranean Religions Source Database

6474

Hesiod, Theogony, 26-28
ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον Of Helicon, and in those early day
ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα Those daughters of Lord Zeus proclaimed to me:
ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. “You who tend sheep, full of iniquity

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36 results
1. Hesiod, Works And Days, 10, 100-105, 11-12, 127-129, 13, 130-139, 14, 140-149, 15, 150-155, 16, 164-165, 17, 178-179, 18, 182-183, 19, 2, 20, 208-209, 21-22, 225-226, 23-26, 267-273, 282-285, 293-295, 3, 373-375, 4, 42-48, 483-484, 49, 5, 50-59, 6, 60-61, 618-619, 62, 620-629, 63, 630-639, 64, 640-649, 65, 650-659, 66, 660-669, 67, 670-679, 68, 680-689, 69, 690-694, 7, 70, 708-709, 71-78, 788-789, 79, 8, 80-82, 822-828, 83-89, 9, 90-99, 1 (8th cent. BCE - 7th cent. BCE) 1. Pierian Muses, with your songs of praise
2. Hesiod, Theogony, 10, 100-109, 11, 110-116, 12, 120, 13-16, 164-166, 17, 170-172, 174-177, 18-19, 2, 20-22, 225-229, 23, 230-236, 24-25, 262, 27-29, 3, 30-39, 4, 40-41, 411-419, 42, 420-429, 43, 430-439, 44, 440-449, 45, 450-452, 46, 468-469, 47, 470-479, 48, 480-489, 49, 490-496, 498-499, 5, 50, 500, 51, 510-514, 52-53, 535-539, 54, 540-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-589, 59, 590-599, 6, 60, 600-609, 61, 610-616, 62-65, 653-657, 66-69, 7, 70-73, 730-731, 74, 748-749, 75, 750-754, 76-78, 782-789, 79, 790-799, 8, 80, 800-806, 81-83, 837-838, 84-86, 869, 87, 870-879, 88, 880-889, 89, 890-899, 9, 90, 900, 91-99, 1 (8th cent. BCE - 7th cent. BCE) 1. From the Heliconian Muses let me sing:
3. Homer, Iliad, 1.69-1.70, 2.91-2.92, 2.100-2.108, 2.299-2.300, 2.484-2.493, 3.65-3.66, 4.378, 4.390-4.391, 4.397-4.401, 4.404-4.405, 6.389, 7.230, 9.115, 9.312-9.314, 9.502-9.514, 16.34-16.35, 16.387-16.388, 19.163-19.202, 23.304-23.350, 24.527-24.533, 24.601-24.620 (8th cent. BCE - 7th cent. BCE) 1.69. /in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before 1.70. /and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 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. 2.100. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.101. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.102. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.103. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.104. /ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses 2.105. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.106. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.107. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.108. /and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos. 2.299. /but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.300. /whether the prophecies of Calchas be true, or no. 2.484. /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 2.493. /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 3.65. /Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares 3.66. /Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares 4.378. /met him, neither saw him; but men say that he was pre-eminent over all. Once verily he came to Mycenae, not as an enemy, but as a guest, in company with godlike Polyneices, to gather a host; for in that day they were waging a war against the sacred walls of Thebe, and earnestly did they make prayer that glorious allies be granted them; 4.390. /full easily; such a helper was Athene to him. But the Cadmeians, goaders of horses, waxed wroth, and as he journeyed back, brought and set a strong ambush, even fifty youths, and two there were as leaders, Maeon, son of Haemon, peer of the immortals 4.391. /full easily; such a helper was Athene to him. But the Cadmeians, goaders of horses, waxed wroth, and as he journeyed back, brought and set a strong ambush, even fifty youths, and two there were as leaders, Maeon, son of Haemon, peer of the immortals 4.397. /and Autophonus' son, Polyphontes, staunch in fight. But Tydeus even upon these let loose a shameful fate, and slew them all; one only man suffered he to return home; Maeon he sent forth in obedience to the portents of the gods. Such a man was Tydeus of Aetolia; howbeit the son 4.398. /and Autophonus' son, Polyphontes, staunch in fight. But Tydeus even upon these let loose a shameful fate, and slew them all; one only man suffered he to return home; Maeon he sent forth in obedience to the portents of the gods. Such a man was Tydeus of Aetolia; howbeit the son 4.399. /and Autophonus' son, Polyphontes, staunch in fight. But Tydeus even upon these let loose a shameful fate, and slew them all; one only man suffered he to return home; Maeon he sent forth in obedience to the portents of the gods. Such a man was Tydeus of Aetolia; howbeit the son 4.400. /that he begat is worse than he in battle, though in the place of gathering he is better. 4.401. /that he begat is worse than he in battle, though in the place of gathering he is better. 4.404. /that he begat is worse than he in battle, though in the place of gathering he is better. So he spake, and stalwart Diomedes answered him not a word, but had respect to the reproof of the king revered. But the son of glorious Capaneus made answer.Son of Atreus, utter not lies, when thou knowest how to speak truly. 4.405. /We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly. 6.389. /fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child. 9.115. / Old sir, in no false wise hast thou recounted the tale of my blind folly. Blind I was, myself I deny it not. of the worth of many hosts is the man whom Zeus loveth in his heart, even as now he honoureth this man and destroyeth the host of the Achaeans. Yet seeing I was blind, and yielded to my miserable passion 9.312. /and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best. 9.313. /and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best. 9.314. /and as it shall be brought to pass, that ye sit not by me here on this side and on that and prate endlessly. For hateful in my eyes, even as the gates of Hades, is that man that hideth one thing in his mind and sayeth another. Nay, I will speak what seemeth to me to be best. 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. 16.34. /Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee 16.35. /and the beetling cliffs, for that thy heart is unbending. But if in thy mind thou art shunning some oracle, and thy queenly mother hath declared to thee aught from Zeus, yet me at least send thou forth speedily, and with me let the rest of the host of the Myrmidons follow, if so be I may prove a light of deliverance to the Danaans. 16.387. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.388. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 19.163. /But bid thou the Achaeans by their swift ships to taste of food and wine; since therein is courage and strength. For there is no man that shall be able the whole day long until set of sun to fight against the foe, fasting the while from food; for though in his heart he be eager for battle 19.164. /But bid thou the Achaeans by their swift ships to taste of food and wine; since therein is courage and strength. For there is no man that shall be able the whole day long until set of sun to fight against the foe, fasting the while from food; for though in his heart he be eager for battle 19.165. /yet his limbs wax heavy unawares and thirst cometh upon him and hunger withal, and his knees grow weary as he goeth. But whoso, having had his fill of wine and food, fighteth the whole day long against the foemen, lo, his heart within him is of good cheer, and his limbs wax not weary 19.166. /yet his limbs wax heavy unawares and thirst cometh upon him and hunger withal, and his knees grow weary as he goeth. But whoso, having had his fill of wine and food, fighteth the whole day long against the foemen, lo, his heart within him is of good cheer, and his limbs wax not weary 19.167. /yet his limbs wax heavy unawares and thirst cometh upon him and hunger withal, and his knees grow weary as he goeth. But whoso, having had his fill of wine and food, fighteth the whole day long against the foemen, lo, his heart within him is of good cheer, and his limbs wax not weary 19.168. /yet his limbs wax heavy unawares and thirst cometh upon him and hunger withal, and his knees grow weary as he goeth. But whoso, having had his fill of wine and food, fighteth the whole day long against the foemen, lo, his heart within him is of good cheer, and his limbs wax not weary 19.169. /yet his limbs wax heavy unawares and thirst cometh upon him and hunger withal, and his knees grow weary as he goeth. But whoso, having had his fill of wine and food, fighteth the whole day long against the foemen, lo, his heart within him is of good cheer, and his limbs wax not weary 19.170. /until all withdraw them from battle. Come then, dismiss thou the host, and bid them make ready their meal. And as touching the gifts, let Agamemnon, king of men, bring them forth into the midst of the place of gathering, that all the Achaeans may behold them with their eyes, and thou be made glad at heart. And let him rise up in the midst of the Argives 19.171. /until all withdraw them from battle. Come then, dismiss thou the host, and bid them make ready their meal. And as touching the gifts, let Agamemnon, king of men, bring them forth into the midst of the place of gathering, that all the Achaeans may behold them with their eyes, and thou be made glad at heart. And let him rise up in the midst of the Argives 19.172. /until all withdraw them from battle. Come then, dismiss thou the host, and bid them make ready their meal. And as touching the gifts, let Agamemnon, king of men, bring them forth into the midst of the place of gathering, that all the Achaeans may behold them with their eyes, and thou be made glad at heart. And let him rise up in the midst of the Argives 19.173. /until all withdraw them from battle. Come then, dismiss thou the host, and bid them make ready their meal. And as touching the gifts, let Agamemnon, king of men, bring them forth into the midst of the place of gathering, that all the Achaeans may behold them with their eyes, and thou be made glad at heart. And let him rise up in the midst of the Argives 19.174. /until all withdraw them from battle. Come then, dismiss thou the host, and bid them make ready their meal. And as touching the gifts, let Agamemnon, king of men, bring them forth into the midst of the place of gathering, that all the Achaeans may behold them with their eyes, and thou be made glad at heart. And let him rise up in the midst of the Argives 19.175. /and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich 19.176. /and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich 19.177. /and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich 19.178. /and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich 19.179. /and swear to thee an oath, that never hath he gone up into the woman's bed neither had dalliance with her, as is the appointed way, O king, of men and of women; and let the heart in thine own breast be open to appeasement. Thereafter let him make amends to thee in his hut with a feast full rich 19.180. /that thou mayest have nothing lacking of thy due. Son of Atreus, towards others also shalt thou be more righteous hereafter; for in no wise is it blame for a king to make amends to another, if so be he wax wroth without a cause. 19.181. /that thou mayest have nothing lacking of thy due. Son of Atreus, towards others also shalt thou be more righteous hereafter; for in no wise is it blame for a king to make amends to another, if so be he wax wroth without a cause. 19.182. /that thou mayest have nothing lacking of thy due. Son of Atreus, towards others also shalt thou be more righteous hereafter; for in no wise is it blame for a king to make amends to another, if so be he wax wroth without a cause. 19.183. /that thou mayest have nothing lacking of thy due. Son of Atreus, towards others also shalt thou be more righteous hereafter; for in no wise is it blame for a king to make amends to another, if so be he wax wroth without a cause. 19.184. /that thou mayest have nothing lacking of thy due. Son of Atreus, towards others also shalt thou be more righteous hereafter; for in no wise is it blame for a king to make amends to another, if so be he wax wroth without a cause. To him then spake again the king of men, Agamemnon: 19.185. / Glad am I, son of Laertes, to hear thy words, for duly hast thou set forth the whole matter, an told the tale thereof. This oath am I ready to swear, and my heart biddeth me thereto, nor shall I forswear myself before the god. But let Achilles abide here the while, eager though he be for war 19.186. / Glad am I, son of Laertes, to hear thy words, for duly hast thou set forth the whole matter, an told the tale thereof. This oath am I ready to swear, and my heart biddeth me thereto, nor shall I forswear myself before the god. But let Achilles abide here the while, eager though he be for war 19.187. / Glad am I, son of Laertes, to hear thy words, for duly hast thou set forth the whole matter, an told the tale thereof. This oath am I ready to swear, and my heart biddeth me thereto, nor shall I forswear myself before the god. But let Achilles abide here the while, eager though he be for war 19.188. / Glad am I, son of Laertes, to hear thy words, for duly hast thou set forth the whole matter, an told the tale thereof. This oath am I ready to swear, and my heart biddeth me thereto, nor shall I forswear myself before the god. But let Achilles abide here the while, eager though he be for war 19.189. / Glad am I, son of Laertes, to hear thy words, for duly hast thou set forth the whole matter, an told the tale thereof. This oath am I ready to swear, and my heart biddeth me thereto, nor shall I forswear myself before the god. But let Achilles abide here the while, eager though he be for war 19.190. /and abide all ye others together, until the gifts be brought from my hut, and we make oaths of faith with sacrifice. And to thine own self do I thus give charge and commandment: Choose thee young men, princes of the host of the Achaeans, and bear from my ship the gifts 19.191. /and abide all ye others together, until the gifts be brought from my hut, and we make oaths of faith with sacrifice. And to thine own self do I thus give charge and commandment: Choose thee young men, princes of the host of the Achaeans, and bear from my ship the gifts 19.192. /and abide all ye others together, until the gifts be brought from my hut, and we make oaths of faith with sacrifice. And to thine own self do I thus give charge and commandment: Choose thee young men, princes of the host of the Achaeans, and bear from my ship the gifts 19.193. /and abide all ye others together, until the gifts be brought from my hut, and we make oaths of faith with sacrifice. And to thine own self do I thus give charge and commandment: Choose thee young men, princes of the host of the Achaeans, and bear from my ship the gifts 19.194. /and abide all ye others together, until the gifts be brought from my hut, and we make oaths of faith with sacrifice. And to thine own self do I thus give charge and commandment: Choose thee young men, princes of the host of the Achaeans, and bear from my ship the gifts 19.195. /even all that we promised yesternight to give Achilles, and bring the women withal. And let Talthybius forthwith make me ready a boar in the midst of the wide camp of the Achaeans, to sacrifice to Zeus and to the Sun. But swift-footed Achilles answered him, and said:Most glorious son of Atreus, Agamemnon, king of men 19.196. /even all that we promised yesternight to give Achilles, and bring the women withal. And let Talthybius forthwith make me ready a boar in the midst of the wide camp of the Achaeans, to sacrifice to Zeus and to the Sun. But swift-footed Achilles answered him, and said:Most glorious son of Atreus, Agamemnon, king of men 19.197. /even all that we promised yesternight to give Achilles, and bring the women withal. And let Talthybius forthwith make me ready a boar in the midst of the wide camp of the Achaeans, to sacrifice to Zeus and to the Sun. But swift-footed Achilles answered him, and said:Most glorious son of Atreus, Agamemnon, king of men 19.198. /even all that we promised yesternight to give Achilles, and bring the women withal. And let Talthybius forthwith make me ready a boar in the midst of the wide camp of the Achaeans, to sacrifice to Zeus and to the Sun. But swift-footed Achilles answered him, and said:Most glorious son of Atreus, Agamemnon, king of men 19.199. /even all that we promised yesternight to give Achilles, and bring the women withal. And let Talthybius forthwith make me ready a boar in the midst of the wide camp of the Achaeans, to sacrifice to Zeus and to the Sun. But swift-footed Achilles answered him, and said:Most glorious son of Atreus, Agamemnon, king of men 19.200. /at some other time were it e'en better that ye be busied thus, when haply there shall come between some pause in war, and the fury in my breast be not so great. Now are they lying mangled, they that Hector, son of Priam, slew, Zeus vouch-safed him glory 19.201. /at some other time were it e'en better that ye be busied thus, when haply there shall come between some pause in war, and the fury in my breast be not so great. Now are they lying mangled, they that Hector, son of Priam, slew, Zeus vouch-safed him glory 19.202. /at some other time were it e'en better that ye be busied thus, when haply there shall come between some pause in war, and the fury in my breast be not so great. Now are they lying mangled, they that Hector, son of Priam, slew, Zeus vouch-safed him glory 23.304. /her Menelaus led beneath the yoke, and exceeding fain was she of the race. And fourth Antilochus made ready his fair-maned horses, he the peerless son of Nestor, the king high of heart, the son of Neleus; and bred at Pylos were the swift-footed horses that drew his car. And his father drew nigh and gave counsel 23.305. /to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not. 23.306. /to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not. 23.307. /to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not. 23.308. /to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not. 23.309. /to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not. 23.315. /By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.316. /By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.317. /By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.318. /By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.319. /By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. Another man, trusting in his horses and car 23.320. /heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins 23.321. /heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins 23.322. /heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins 23.323. /heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins 23.324. /heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins 23.325. /but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side 23.326. /but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side 23.327. /but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side 23.328. /but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side 23.329. /but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side 23.330. /thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.331. /thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.332. /thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.333. /thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.334. /thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.335. /car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.336. /car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.337. /car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.338. /car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.339. /car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.340. /but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course 23.341. /but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course 23.342. /but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course 23.343. /but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course 23.344. /but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course 23.345. /there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place 23.346. /there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place 23.347. /there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place 23.348. /there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place 23.349. /there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place 23.350. /when he had told his son the sum of every matter. 24.527. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.528. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.529. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.530. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 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.
4. Homer, Odyssey, 1.1, 3.261, 3.264, 3.267-3.272, 3.306-3.310, 4.238-4.279, 5.313-5.379, 5.394-5.399, 5.423, 8.487-8.491, 8.550-8.554, 11.363-11.369, 12.39, 12.186-12.191, 14.296, 14.387, 17.518-17.521, 19.163-19.203, 19.225-19.235, 19.239-19.240, 19.263-19.264, 19.272, 19.275, 19.282-19.290, 19.296-19.299, 19.303, 19.306, 19.572-19.581, 21.406-21.409, 22.347-22.348, 22.424 (8th cent. BCE - 7th cent. BCE)
5. Homeric Hymns, To Aphrodite, 82 (8th cent. BCE - 7th cent. BCE) 82. He saw her and he wondered at the sight –
6. Homeric Hymns, To Demeter, 481-482, 480 (8th cent. BCE - 6th cent. BCE) 480. Also there were gathering blooms with me
7. Homeric Hymns, To Hermes, 369, 427-433, 54-56, 560-564, 57-59, 368 (8th cent. BCE - 6th cent. BCE) 368. Am truthful, Zeus, and cannot tell a lie.
8. Homeric Hymns, To Apollo And The Muses, 157-164, 156 (8th cent. BCE - 8th cent. BCE) 156. You walked on craggy Cynthus or abroad
9. Aeschylus, Agamemnon, 751-762, 750 (6th cent. BCE - 5th cent. BCE) 750. παλαίφατος δʼ ἐν βροτοῖς γέρων λόγος 750. Spoken long ago
10. Parmenides, Fragments, 1.27 (6th cent. BCE - 5th cent. BCE)
11. Pindar, Fragments, 159 (6th cent. BCE - 5th cent. BCE)
12. Pindar, Nemean Odes, 10.49-10.54 (6th cent. BCE - 5th cent. BCE)
13. Pindar, Olympian Odes, 1.25-1.34, 1.46-1.52, 3.44-3.45, 8.1-8.7, 10.53-10.55 (6th cent. BCE - 5th cent. BCE)
14. Theognis, Elegies, 374-382, 713-714, 731-752, 373 (6th cent. BCE - 5th cent. BCE)
15. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
16. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
17. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
18. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 39d. men whom I restrained, though you knew it not; and they will be harsher, inasmuch as they are younger, and you will be more annoyed. For if you think that by putting men to death you will prevent anyone from reproaching you because you do not act as you should, you are mistaken. That mode of escape is neither possible at all nor honorable, but the easiest and most honorable escape is not by suppressing others, but by making yourselves as good as possible. So with this prophecy to you who condemned me
19. Thucydides, The History of The Peloponnesian War, 1.15.3 (5th cent. BCE - 4th cent. BCE) 1.15.3. The nearest approach to a coalition took place in the old war between Chalcis and Eretria ; this was a quarrel in which the rest of the Hellenic name did to some extent take sides.
20. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)
21. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)
22. Callimachus, Aetia, 1.2 (4th cent. BCE - 3rd cent. BCE)
23. Theocritus, Idylls, 17.3-17.4, 17.124-17.130 (4th cent. BCE - 3rd cent. BCE)
24. 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.
25. Horace, Letters, 2.1.145-2.1.155 (1st cent. BCE - 1st cent. BCE)
26. Ovid, Amores, 1.1, 3.1 (1st cent. BCE - missingth cent. CE)
27. Ovid, Fasti, 5.7-5.8, 5.23-5.24, 5.80, 5.85-5.86, 5.93-5.94 (1st cent. BCE - missingth cent. CE) 5.7. You who haunt the founts of Aganippian Hippocrene 5.8. Those beloved prints of the Medusaean horse, explain! 5.23. Until Honour, and proper Reverence, she 5.24. of the calm look, were united in a lawful bed. 5.80. Unkempt and wreathed with ivy, began to speak: 5.85. Among them, Maia’s said to have surpassed her sister 5.86. In beauty, and to have slept with mighty Jove. 5.93. Where Rome, the capital of the world, now stand 5.94. There were trees, grass, a few sheep, the odd cottage.
28. Ovid, Metamorphoses, 1.637-1.638, 1.745-1.746 (1st cent. BCE - missingth cent. CE)
29. Philo of Alexandria, Questions On Genesis, 2-4, 1 (1st cent. BCE - missingth cent. CE)
30. Seneca The Younger, On Anger, 3.18.1 (1st cent. CE - 1st cent. CE)
31. Pausanias, Description of Greece, 9.39.3 (2nd cent. CE - 2nd cent. CE) 9.39.3. On the bank of the river there is a temple of Hercyna, in which is a maiden holding a goose in her arms. In the cave are the sources of the river and images standing, and serpents are coiled around their scepters. One might conjecture the images to be of Asclepius and Health, but they might be Trophonius and Hercyna, because they think that serpents are just as much sacred to Trophonius as to Asclepius. By the side of the river is the tomb of Arcesilaus, whose bones, they say, were carried back from Troy by Leitus.
32. Diogenes Laertius, Lives of The Philosophers, 6.57, 10.16-10.22 (3rd cent. CE - 3rd cent. CE) 6.57. On coming to Myndus and finding the gates large, though the city itself was very small, he cried, Men of Myndus, bar your gates, lest the city should run away. Seeing a man who had been caught stealing purple, he said:Fast gripped by purple death and forceful fate.When Craterus wanted him to come and visit him, No, he replied, I would rather live on a few grains of salt at Athens than enjoy sumptuous fare at Craterus's table. He went up to Anaximenes the rhetorician, who was fat, and said, Let us beggars have something of your paunch; it will be a relief to you, and we shall get advantage. And when the same man was discoursing, Diogenes distracted his audience by producing some salt fish. This annoyed the lecturer, and Diogenes said, An obol's worth of salt fish has broken up Anaximenes' lecture-class. 10.16. and then, having bidden his friends remember his doctrines, breathed his last.Here is something of my own about him:Farewell, my friends; the truths I taught hold fast:Thus Epicurus spake, and breathed his last.He sat in a warm bath and neat wine quaff'd,And straightway found chill death in that same draught.Such was the life of the sage and such his end.His last will was as follows: On this wise I give and bequeath all my property to Amynomachus, son of Philocrates of Bate and Timocrates, son of Demetrius of Potamus, to each severally according to the items of the deed of gift laid up in the Metroon 10.17. on condition that they shall place the garden and all that pertains to it at the disposal of Hermarchus, son of Agemortus, of Mitylene, and the members of his society, and those whom Hermarchus may leave as his successors, to live and study in. And I entrust to my School in perpetuity the task of aiding Amynomachus and Timocrates and their heirs to preserve to the best of their power the common life in the garden in whatever way is best, and that these also (the heirs of the trustees) may help to maintain the garden in the same way as those to whom our successors in the School may bequeath it. And let Amynomachus and Timocrates permit Hermarchus and his fellow-members to live in the house in Melite for the lifetime of Hermarchus. 10.18. And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto. 10.19. And let Amynomachus and Timocrates take care of Epicurus, the son of Metrodorus, and of the son of Polyaenus, so long as they study and live with Hermarchus. Letthem likewise provide for the maintece of Metrodorus's daughter, so long as she is well-ordered and obedient to Hermarchus; and, when she comes of age, give her in marriage to a husband selected by Hermarchus from among the members of the School; and out of the revenues accruing to me let Amynomachus and Timocrates in consultation with Hermarchus give to them as much as they think proper for their maintece year by year. 10.20. Let them make Hermarchus trustee of the funds along with themselves, in order that everything may be done in concert with him, who has grown old with me in philosophy and is left at the head of the School. And when the girl comes of age, let Amynomachus and Timocrates pay her dowry, taking from the property as much as circumstances allow, subject to the approval of Hermarchus. Let them provide for Nicanor as I have hitherto done, so that none of those members of the school who have rendered service to me in private life and have shown me kindness in every way and have chosen to grow old with me in the School should, so far as my means go, lack the necessaries of life. 10.21. All my books to be given to Hermarchus.And if anything should happen to Hermarchus before the children of Metrodorus grow up, Amynomachus and Timocrates shall give from the funds bequeathed by me, so far as possible, enough for their several needs, as long as they are well ordered. And let them provide for the rest according to my arrangements; that everything may be carried out, so far as it lies in their power. of my slaves I manumit Mys, Nicias, Lycon, and I also give Phaedrium her liberty. 10.22. And when near his end he wrote the following letter to Idomeneus:On this blissful day, which is also the last of my life, I write this to you. My continual sufferings from strangury and dysentery are so great that nothing could augment them; but over against them all I set gladness of mind at the remembrance of our past conversations. But I would have you, as becomes your life-long attitude to me and to philosophy, watch over the children of Metrodorus.Such were the terms of his will.Among his disciples, of whom there were many, the following were eminent: Metrodorus, the son of Athenaeus (or of Timocrates) and of Sande, a citizen of Lampsacus, who from his first acquaintance with Epicurus never left him except once for six months spent on a visit to his native place, from which he returned to him again.
33. Nonnus, Dionysiaca, 42.181 (4th cent. CE - 5th cent. CE)
34. Quintus Smyrnaeus, Posthomerica, 12.306-12.313
35. Vergil, Aeneis, 7.803-7.805 7.803. our banners Iost. Twin Gates of War there be 7.804. of fearful name, to Mars' fierce godhead vowed: 7.805. a hundred brass bars shut them, and the strength
36. Vergil, Eclogues, 1.1-1.10, 1.40-1.45, 1.77, 4.12, 6.7-6.8, 6.10-6.11, 6.64, 9.47 1.1. You, Tityrus, 'neath a broad beech-canopy 1.2. reclining, on the slender oat rehearse 1.3. your silvan ditties: I from my sweet fields 1.4. and home's familiar bounds, even now depart. 1.5. Exiled from home am I; while, Tityrus, you 1.6. it careless in the shade, and, at your call 1.7. “Fair Amaryllis” bid the woods resound. TITYRUS 1.8. O Meliboeus, 'twas a god vouchsafed 1.9. this ease to us, for him a god will I 1.10. deem ever, and from my folds a tender lamb 1.40. I serve but Amaryllis: for I will own 1.41. while Galatea reigned over me, I had 1.42. no hope of freedom, and no thought to save. 1.43. Though many a victim from my folds went forth 1.44. or rich cheese pressed for the unthankful town 1.45. never with laden hands returned I home. MELIBOEUS 1.77. than from my heart his face and memory fade. MELIBOEUS 4.12. befriend him, chaste Lucina; 'tis thine own 6.7. but sing a slender song.” Now, Varus, I— 6.8. for lack there will not who would laud thy deeds 6.10. to the slim oaten reed my silvan lay. 6.11. I sing but as vouchsafed me; yet even thi 6.64. as with a beast to mate, though many a time 9.47. or Cinna deem I, but account myself

Subjects of this text:

subject	book bibliographic info
accessibility	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
achilles	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
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
aethalides	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 9
agamemnon	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72
agricultural calendar	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
alcman	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 9
alexandrian	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 35
alexandrian literature	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
allusion,togigantomachy	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
alêthea,and cognates,in epic poetry	Tor (2017), Mortal and Divine in Early Greek Epistemology, 67, 68
alēthēs,,in pindar	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 54
alēthēs	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75
amores (ovid)	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
amphidamas,funeral games of	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49
anankê/anankê	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 308
antinous	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
anxiety,artistic	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
aphrodite	Tor (2017), Mortal and Divine in Early Greek Epistemology, 71, 89, 94
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
argentarius,m.	Horkey (2019), Cosmos in the Ancient World, 195
aristotle,on the objects of memory	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 239
aristotle	Gee (2013), Aratus and the Astronomical Tradition, 33
ars amatoria (ovid)	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
arsinoe	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
artemis	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
athena	Tor (2017), Mortal and Divine in Early Greek Epistemology, 80, 89
augustine	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 239
augustus,as divi filius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
augustus,as praesens deus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
augustus,as restorer of rome	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
augustus,jupiter linked to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
aulis	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
authentication	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
authority,poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72
authority	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
autobiography	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 87
bard	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
belief,visual imagery as evidence	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
belief	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
berenice	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
bucolic,pastores (herdsmen) in	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
bär,silvio	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
calchas	Tor (2017), Mortal and Divine in Early Greek Epistemology, 76, 77
callimachus,and hesiod	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
callimachus	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 35; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
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
cameron,alan	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159, 169
camilla	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
catalogue	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
chalcis	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
charis	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 54
cicero,on octavian	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
cole,t.	Tor (2017), Mortal and Divine in Early Greek Epistemology, 67
conte,gian biagio	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
contests,athletic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
contests,poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
contests,territory as motive for	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
contingency	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
cretan tales	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 66
cupid	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
cyane	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 144
daimôn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39, 295, 308
dance	Horkey (2019), Cosmos in the Ancient World, 195
de re rustica (varro),use of greek sources in	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
deception	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 54
delian maidens	Tor (2017), Mortal and Divine in Early Greek Epistemology, 94
delos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
demodocus	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
dicaearchus	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
didactic	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
didactic poetry	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 87, 294, 308
dike (δίκη,virgo),aratus myth of (ph	Gee (2013), Aratus and the Astronomical Tradition, 33, 34
diogenes of sinope	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
dionysos (bacchus,god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
dissoi logoi	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 31
divi filius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
divination,the delphic oracle	Tor (2017), Mortal and Divine in Early Greek Epistemology, 87, 88
divination	Tor (2017), Mortal and Divine in Early Greek Epistemology, 311
doležel,lubomír	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
double motivation	Tor (2017), Mortal and Divine in Early Greek Epistemology, 80
dream	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 35
early greek epistemology,relation to theology	Tor (2017), Mortal and Divine in Early Greek Epistemology, 309, 310, 311
earth/earth/gaea	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 294
emathides,,punishment of	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
empedocles	Gee (2013), Aratus and the Astronomical Tradition, 33
encomium	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
epic,i	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
epic (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 120
epic narrative	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
epic tradition	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
epicureanism	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
epicurus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 47
epimenides	Tor (2017), Mortal and Divine in Early Greek Epistemology, 75
epinician	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21
erebus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 294
eris/eris/strife/strife	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 46
eros	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72
essence	Horkey (2019), Cosmos in the Ancient World, 195
etumos	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 75
etyma,and cognates	Tor (2017), Mortal and Divine in Early Greek Epistemology, 68, 69
euripus,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
exile (relegation),as context for creation of works	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
falsehood	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 22, 54, 76
fasti (ovid),,calendrical tradition and	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
faustulus	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
food	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 72, 87
ford,andrew	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
fortune	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
gallus,cornelius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
gender,as mirror	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75
gender,definitions of	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75
gender,poetry and	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75, 76
genre	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 87, 308
gifts,divine	Tor (2017), Mortal and Divine in Early Greek Epistemology, 86
gigantomachy,as poetic theme	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
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
god	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
gods	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
gods and goddesses,depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
gratidianus,marius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
hardie,philip	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
harmony	Horkey (2019), Cosmos in the Ancient World, 195; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 308
helen,,in stesichorus	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 76
helen	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 76
helicon	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24, 120; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
hellenistic encomia	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
hellenistic ruler cult	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
hermes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 71, 89
hero/heroism	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 35
herodotean life of homer,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
heroes,race of,in hesiod	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49
hesiod,ambivalence in	Tor (2017), Mortal and Divine in Early Greek Epistemology, 85, 86, 99, 100, 101, 102, 314
hesiod,and parmenides	Tor (2017), Mortal and Divine in Early Greek Epistemology, 310, 311, 312, 314
hesiod,and philosophy	Tor (2017), Mortal and Divine in Early Greek Epistemology, 310, 311, 312, 313, 314
hesiod,and theodicy	Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 85, 86, 100, 101
hesiod,and xenophanes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 310, 311, 312, 314
hesiod,at funeral games for amphidamas	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49
hesiod,echoes of divinatory language in	Tor (2017), Mortal and Divine in Early Greek Epistemology, 76, 77
hesiod,epistemological framework of	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97
hesiod,excursus on seafaring	Tor (2017), Mortal and Divine in Early Greek Epistemology, 97, 98, 99, 100, 101, 310
hesiod,expressing an epistemological framework	Tor (2017), Mortal and Divine in Early Greek Epistemology, 101, 102, 103, 309, 310
hesiod,his poetic persona	Tor (2017), Mortal and Divine in Early Greek Epistemology, 64, 312
hesiod,his staff	Tor (2017), Mortal and Divine in Early Greek Epistemology, 75, 76
hesiod,interpretations of	Tor (2017), Mortal and Divine in Early Greek Epistemology, 62, 63
hesiod,its constitutive terms	Tor (2017), Mortal and Divine in Early Greek Epistemology, 65, 66, 67, 68, 69, 70, 71, 72
hesiod,motivation for	Tor (2017), Mortal and Divine in Early Greek Epistemology, 92, 93
hesiod,muses	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
hesiod,muses in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 69, 97
hesiod,myth of the races in	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49, 52
hesiod,on female and male	Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 86, 87, 88, 89, 90, 91, 93, 313
hesiod,on hecate	Tor (2017), Mortal and Divine in Early Greek Epistemology, 83, 84, 85, 93
hesiod,on prometheus and pandora	Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 88, 90
hesiod,on zeus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 61, 74, 84, 85, 86, 87, 88, 89, 90, 91, 95, 96, 97, 98, 99, 101
hesiod,shepherds … mere bellies	Tor (2017), Mortal and Divine in Early Greek Epistemology, 74, 75, 313
hesiod,the muses address	Tor (2017), Mortal and Divine in Early Greek Epistemology, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 309, 310, 311, 312, 313, 314
hesiod,the prescriptive force of his narratives	Tor (2017), Mortal and Divine in Early Greek Epistemology, 72, 92
hesiod,the proem to the works and days	Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97
hesiod,theogony	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 160; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
hesiod,whenever we wish	Tor (2017), Mortal and Divine in Early Greek Epistemology, 83, 84, 85, 86, 93, 100
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; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 31; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 72; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72, 87; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 35; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49, 52
heteroeumena (nicander)	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 144
hexameter	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
hexameter (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39, 87, 124, 294
homer,,in pindar	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 23
homer,,personification of	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 23
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
homer,on muses and poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 63, 80, 81, 82, 93, 94
homer	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 31; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 87; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
homeric hymn to demeter	Tor (2017), Mortal and Divine in Early Greek Epistemology, 79, 86
homeric hymn to dionysus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 79
homeric hymn to hermes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 77, 82, 83, 94, 102
homeric hymns,and epiphany	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97
homoia	Tor (2017), Mortal and Divine in Early Greek Epistemology, 69, 70, 71
hubris,,artistic arrogance	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
hunger	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
hymn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24
hymns	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
in-proem	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 35
incompleteness	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
india	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
initiation	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24, 87
inspiration	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 308; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
intertextuality	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 35
jewish literature	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
jewish revolt,wise king of the jews	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
julius caesar	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
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
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72, 87; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 31
lamberton,robert	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 160
language,polyneices on truth and justice,in phoenician women	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 31
law	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 308
laws	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
leto (goddess)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87
libertas	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
lie	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 75
linked to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
love/philotês (in empedocles)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 295, 308
lying	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
maciver,calum	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
marius,gaius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
melantheus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
messenger-figures,,scout in seven muses in hesiods theogony	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 23, 54, 75, 76
metaphor	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
modal system	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
mount helicon	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 144
muse,invocation	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 66
muse	Gee (2013), Aratus and the Astronomical Tradition, 33, 34; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 35
muses,aetia (callimachus)	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
muses,imperialism linked to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
muses,in hesiod	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57, 72
muses,in horace	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
muses,ovids characterizations of	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
muses,proem	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
muses,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72
muses,theogony (hesiod)	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169
muses	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 31; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 169; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
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
mémoire collective	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
mêtis	Tor (2017), Mortal and Divine in Early Greek Epistemology, 87, 88, 89, 90, 91, 94
neikos/strife	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39, 295, 308
nestor	Tor (2017), Mortal and Divine in Early Greek Epistemology, 68, 94
nietzsche,f.	Tor (2017), Mortal and Divine in Early Greek Epistemology, 62
night	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39, 124
noah	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
nonnus,dionysiaca	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
oath/oath	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
ocean/oceanus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24
odysseus,as a poet-like figure	Tor (2017), Mortal and Divine in Early Greek Epistemology, 94
odysseus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72; Tor (2017), Mortal and Divine in Early Greek Epistemology, 65, 66, 71, 81, 82
ohara,james	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
olympus	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 295, 308
ontology	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
opposites (pair of)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
oracles	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
oral	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
otium	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
pandora,in hesiod	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 52
parmenides,and becoming like god	Tor (2017), Mortal and Divine in Early Greek Epistemology, 313
parmenides,and hesiod	Tor (2017), Mortal and Divine in Early Greek Epistemology, 310, 311, 312, 314
parmenides,and xenophanes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 314
parmenides,on female and male	Tor (2017), Mortal and Divine in Early Greek Epistemology, 313
parmenides,verbal echoes in parmenides	Tor (2017), Mortal and Divine in Early Greek Epistemology, 314
pastures	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
patroclus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64
patrons of the arts	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
pelops	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 54
penelope	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66
perses	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 87
perseus	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
persuasion,in pindars poetry	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 54
phaeacian	Bowie (2021), Essays on Ancient Greek Literature and Culture, 102
phemius	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72
philomela,,io compared to	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 144
phoenician women	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 31
pierides	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72, 144
pindar,olympian	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
place in parmenides poem,as journey to muse	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97
plato,on poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 81
plato	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 31; Gee (2013), Aratus and the Astronomical Tradition, 34; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 66; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 117
plausible lie	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72
poet-patron relationship	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 22, 23
poetic inspiration	Tor (2017), Mortal and Divine in Early Greek Epistemology, 80, 81, 82
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, 72
poetics	Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34
poetry,and aristocratic power	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 72, 87
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
poets,,muses as patrons of poets	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
pollio,gaius asinius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46
polymathy	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
possible worlds	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26
praise	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 23
prayer	Tor (2017), Mortal and Divine in Early Greek Epistemology, 96
proem in book	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
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
proem of book	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159
prometheus,in hesiod	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 52
propertius,,in vergil	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57
proserpina (persephone),rape of	Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72
protagoras	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 31
pseudea,and cognates	Tor (2017), Mortal and Divine in Early Greek Epistemology, 65, 67
pseudos	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 54, 75
ptolemy i soter	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
ptolemy ii philadelphus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
pythagoras,pythagoreanism	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
pythagoras of samos	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
quintus	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 66
reciprocity,symmetry or parity in	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 23
reputation,good	Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178
rhetoric	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72