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Tiresias: The Ancient Mediterranean Religions Source Database



6474
Hesiod, Theogony, 629-638


δηρὸν γὰρ μάρναντο πόνον θυμαλγέʼ ἔχοντεςLord Zeus, who burned in furious rage when he


Τιτῆνές τε θεοὶ καὶ ὅσοι Κρόνου ἐξεγένοντοSaw radiant fire amongst humanity.


ἀντίον ἀλλήλοισι διὰ κρατερὰς ὑσμίναςAt once with evil he made mortals pay


οἳ μὲν ἀφʼ ὑψηλῆς Ὄθρυος Τιτῆνες ἀγαυοίFor this: a modest maid was formed of clay


οἳ δʼ ἄρʼ ἀπʼ Οὐλύμποιο θεοί, δωτῆρες ἐάωνBy the famous Limping God at his behest.


οὓς τέκεν ἠύκομος Ῥείη Κρόνῳ εὐνηθεῖσα.Bright-eyed Athene made sure she was dressed


οἵ ῥα τότʼ ἀλλήλοισι χόλον θυμαλγέʼ ἔχοντεςIn silver garments, and down from her head


συνεχέως ἐμάχοντο δέκα πλείους ἐνιαυτούς·A cleverly embroidered veil she spread


οὐδέ τις ἦν ἔριδος χαλεπῆς λύσις οὐδὲ τελευτὴRemarkable to see; she also laid


οὐδετέροις, ἶσον δὲ τέλος τέτατο πτολέμοιο.Upon her head a golden circlet made


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

15 results
1. Hebrew Bible, Exodus, 19.10 (9th cent. BCE - 3rd cent. BCE)

19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,"
2. Hebrew Bible, 1 Kings, 18.27 (8th cent. BCE - 5th cent. BCE)

18.27. וַיְהִי בַצָּהֳרַיִם וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ וַיֹּאמֶר קִרְאוּ בְקוֹל־גָּדוֹל כִּי־אֱלֹהִים הוּא כִּי שִׂיחַ וְכִי־שִׂיג לוֹ וְכִי־דֶרֶךְ לוֹ אוּלַי יָשֵׁן הוּא וְיִקָץ׃ 18.27. And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’"
3. Hebrew Bible, Isaiah, 40.9, 52.7 (8th cent. BCE - 5th cent. BCE)

40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’" 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’"
4. Hesiod, Works And Days, 101-212, 42-100 (8th cent. BCE - 7th cent. BCE)

100. Which brought the Death-Gods. Now in misery
5. Hesiod, Theogony, 155-210, 270-336, 390-394, 421-424, 453-506, 617-628, 630-818, 820-880, 154 (8th cent. BCE - 7th cent. BCE)

154. The wily Cronus, such a dreadful son
6. Homer, Iliad, 15.187-15.193 (8th cent. BCE - 7th cent. BCE)

15.187. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189. / Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.191. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.192. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.193. /I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
7. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

503a. Call. This question of yours is not quite so simple; for there are some who have a regard for the citizens in the words that they utter, while there are also others of the sort that you mention. Soc. That is enough for me. For if this thing also is twofold, one part of it, I presume, will be flattery and a base mob-oratory, while the other is noble—the endeavor, that is, to make the citizens’ souls as good as possible, and the persistent effort to say what is best, whether it prove more or less pleasant to one’s hearers.
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

271a. Socrates. Then this is the goal of all his effort; he tries to produce conviction in the soul. Is not that so? Phaedrus. Yes. Socrates. So it is clear that Thrasymachus, or anyone else who seriously teaches the art of rhetoric, will first describe the soul with perfect accuracy and make us see whether it is one and all alike, or, like the body, of multiform aspect; for this is what we call explaining its nature. Phaedrus. Certainly. Socrates. And secondly he will say what its action is and toward what it is directed, or how it is acted upon and by what. Phaedrus. To be sure.
9. Theocritus, Idylls, 17 (4th cent. BCE - 3rd cent. BCE)

10. Anon., Jubilees, 8.1, 8.16, 10.28-10.33 (2nd cent. BCE - 2nd cent. BCE)

8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, [the daughter of Sûsân,] the daughter of Elam 8.16. And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his three sons were to take in possession 10.28. For they departed from the land of Ararat eastward to Shinar; for in his days they built the city and the tower, saying, "Go to, let us ascend thereby into heaven. 10.29. And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which cometh out of the sea, and out of the fountains of water in the land of Shinar. 10.30. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.31. And the Lord our God said unto us: "Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. 10.32. Go to, let us go down and confound their language, that they may not understand one another's speech 10.33. and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment.
11. Anon., Sibylline Oracles, 3.114-3.161, 3.421-3.424, 3.629-3.638 (1st cent. BCE - 5th cent. CE)

3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus 3.135. 135 Giving to them names both of earth and heaven 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man 3.139. And each one having his own portion reigned 3.140. 140 And fought not; for a father's oaths were there 3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia 3.148. And Aphrodite fond of crowns, Demeter 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin 3.152. And others of the same ancestral blood 3.153. And they judged Cronos should reign king of all 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.156. To rear no male posterity, that he 3.157. Himself might reign when age and fate should come 3.158. To Cronos. And whenever Rhea bore 3.159. Beside her sat the Titans, and all male 3.160. 160 In pieces tore, but let the females live 3.161. To be reared by the mother. But When now 3.421. And the vast flow shall hold a neck of land. 3.422. And there are hollow chasms and yawning pits; 3.423. And many cities, men and all, shall fall:– 3.424. In Asia–Iassus, Cebren, Pandonia 3.629. And stood against the God, the King 3.630. 630 And opened loathsome month deceitfully 3.631. Therefore may he subdue them terribly 3.632. By strokes o'er all the earth, and bitter fate 3.633. Shall God send on them burning from the ground. 3.634. Cities and of the cities the foundations. 3.635. 635 Woe, woe to thee, O Crete! To thee shall come 3.636. A very painful stroke, and terribly 3.637. Shall the Eternal sack thee; and again 3.638. Shall every land behold thee black with smoke
12. New Testament, Matthew, 17.2 (1st cent. CE - 1st cent. CE)

17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light.
13. Pausanias, Description of Greece, 8.2.6-8.2.7, 10.1.11 (2nd cent. CE - 2nd cent. CE)

8.2.6. All through the ages, many events that have occurred in the past, and even some that occur to-day, have been generally discredited because of the lies built up on a foundation of fact. It is said, for instance, that ever since the time of Lycaon a man has changed into a wolf at the sacrifice to Lycaean Zeus, but that the change is not for life; if, when he is a wolf, he abstains from human flesh, after nine years he becomes a man again, but if he tastes human flesh he remains a beast for ever. 8.2.7. Similarly too it is said that Niobe on Mount Sipylus sheds tears in the season of summer. I have also heard that the griffins have spots like the leopard, and that the Tritons speak with human voice, though others say that they blow through a shell that has been bored. Those who like to listen to the miraculous are themselves apt to add to the marvel, and so they ruin truth by mixing it with falsehood. 10.1.11. Afterwards the Phocians discovered a stratagem quite as clever as their former ones. For when the armies were lying opposite each other at the pass into Phocis, five hundred picked men of Phocis, waiting until the moon was full, attacked the Thessalians on that night, first smearing themselves with chalk and, in addition to the chalk, putting on white armour. It is said that there then occurred a wholesale slaughter of the Thessalians, who thought this apparition of the night to be too unearthly to be an attack of their enemies. It was Tellias of Elis who devised this stratagem also for the Phocians to use against the Thessalians.
14. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 1.13, 46.6 (6th cent. CE - 6th cent. CE)

15. Anon, Anonymous Prolegomena To Plato'S Philosophy, 15.7



Subjects of this text:

subject book bibliographic info
actaeon Bernabe et al., Redefining Dionysos (2013) 203
aetia prologue, hymns Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
archaic Bernabe et al., Redefining Dionysos (2013) 203
authority, textual Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
bacchiadae Bernabe et al., Redefining Dionysos (2013) 203
bulls, poseidon associated with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
callicles Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
callimachus, and politics of olympus, Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
callimachus, poetic voice Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
canaan Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
coins, with poseidon on horseback, from potidaea Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
communication, tailored to the audience Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
corinth, corinthian Bernabe et al., Redefining Dionysos (2013) 203
demonstration Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
dionysos Bernabe et al., Redefining Dionysos (2013) 203
earthquakes and volcanos, association of poseidon with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
emotions, anger/rage de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
emotions, love/passion de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
epic Bernabe et al., Redefining Dionysos (2013) 203
eulogy Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
exegesis, allegorical Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
galatians, as new titans Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
genre, literary, hymn Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
gigantomachy Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
hades Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
hellenism Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
hesiod de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
historiography Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
homer Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
homeric, sub-homeric Bernabe et al., Redefining Dionysos (2013) 203
homeric hymns' "758.0_440@hymn '4 to delos" Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
hundred-handers Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
hymnic genre, and eulogistic intent Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
imagination (φαντασία) Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
jason Bernabe et al., Redefining Dionysos (2013) 203
jubilees Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
judgement, post-mortem Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
kronos Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
language, secret Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
literature' Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
myth, and logos Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
myth, true Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
narratology, affective/cognitive de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
nimrod Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
olympus, olympian, god Bernabe et al., Redefining Dionysos (2013) 203
opinion (belief) Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
philo of alexandria Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
politics, of olympus Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
polyphony, in callimachus hymns Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
poseidon, as charioteer or on horseback Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
poseidon, at gigantomachy Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
poseidon, earthquakes and volcanos, association with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
poseidon, images and iconography Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
poseidon Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
potidaea, coin with poseidon on horseback from Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
prometheus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
ptolemy ii philadelphus, in hymn to delos Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
punishment Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
rationalising approaches to myth Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 332
socrates Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
sybilline oracles Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
tartarus Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
titan Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 149
titanomachy Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
titans/titanic Bernabe et al., Redefining Dionysos (2013) 203
titans Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 332
volcanos and earthquakes, association of poseidon with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
zeus, in hymns Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 440
zeus, poseidon and Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
zeus Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153