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Tiresias: The Ancient Mediterranean Religions Source Database



6474
Hesiod, Theogony, 729-814


ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ἠερόεντιUp to the light, and each of those possessed


κεκρύφαται βουλῇσι Διὸς νεφεληγερέταοA hundred hands and fifty heads, all blessed


χώρῳ ἐν εὐρώεντι, πελώρης ἔσχατα γαίης.With robust limbs. The Titans then they faced


τοῖς οὐκ ἐξιτόν ἐστι. θύρας δʼ ἐπέθηκε ΠοσειδέωνAnd in their mighty hands huge rocks they’d placed


χαλκείας, τεῖχος δὲ περοίχεται ἀμφοτέρωθεν.While, opposite, the Titans eagerly


ἔνθα Γύης Κόττος τε καὶ Ὀβριάρεως μεγάθυμοςStrengthened their ranks, and simultaneously


ναίουσιν, φύλακες πιστοὶ Διὸς αἰγιόχοιο.Both sides revealed their strength, and all around


ἔνθα δὲ γῆς δνοφερῆς καὶ Ταρτάρου ἠερόεντοςThe boundless sea roared with a fearful sound


πόντου τʼ ἀτρυγέτοιο καὶ οὐρανοῦ ἀστερόεντοςAnd all the earth crashed loudly; in the sky


ἑξείης πάντων πηγαὶ καὶ πείρατʼ ἔασινWide Heaven, shaking, groaned and groaned; on high


ἀργαλέʼ εὐρώεντα, τά τε στυγέουσι θεοί περOlympus rolled and tottered from its base


χάσμα μέγʼ, οὐδέ κε πάντα τελεσφόρον εἰς ἐνιαυτὸνAt their attack; the quaking reached the face


οὖδας ἵκοιτʼ, εἰ πρῶτα πυλέων ἔντοσθε γένοιτοOf gloomy Tartarus; the awesome sound


ἀλλά κεν ἔνθα καὶ ἔνθα φέροι πρὸ θύελλα θυέλλῃOf feet as on they charged echoed around


ἀργαλέη· δεινὸν δὲ καὶ ἀθανάτοισι θεοῖσιAs their hard missiles clanged, and then they hurled


τοῦτο τέρας. Νυκτὸς δʼ ἐρεβεννῆς οἰκία δεινὰTheir deadly shafts, and up to heaven whirled


ἕστηκεν νεφέλῃς κεκαλυμμένα κυανέῃσιν.The shouts of both the armies as the fight


τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺνThey now engaged. Now Zeus held back his might


ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσινNo longer, but at once he was aflame


ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαιWith fury; from Olympus then he came


ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸνShowing his strength and hurling lightning


χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζεContinually; his bolts went rocketing


ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργειNonstop from his strong hand and, whirling, flashed


ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσαAn awesome flame. The nurturing earth then crashed


γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσαAnd burned, the mighty forest crackling


μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηταιFortissimo, the whole earth smouldering


ἣ μὲν ἐπιχθονίοισι φάος πολυδερκὲς ἔχουσαAs did the Ocean and the barren sea


ἣ δʼ Ὕπνον μετὰ χερσί, κασίγνητον Θανάτοιο.And round the Titan band, Earth’s progeny


Νὺξ ὀλοή, νεφέλῃ κεκαλυμμένη ἠεροειδεῖ.Hot vapour lapped, and up to the bright air


ἔνθα δὲ Νυκτὸς παῖδες ἐρεμνῆς οἰκίʼ ἔχουσινAn untold flame arose; the flashing glare


Ὕπνος καὶ Θάνατος, δεινοὶ θεοί· οὐδέ ποτʼ αὐτοὺςOf Zeus’s bolt and lightning, although they


Ἠέλιος φαέθων ἐπιδέρκεται ἀκτίνεσσινWere strong and mighty, took their sight away.


οὐρανὸν εἲς ἀνιὼν οὐδʼ οὐρανόθεν καταβαίνων.Astounding heat seized Chaos, and to hear


τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσηςAnd see it, Earth and Heaven were surely near


ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισιTo clashing, for that would have been the sound


τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορOf Heaven hurling down into the ground


νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσινAs they demolished Earth. Thus the gods clashed


ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν.Raging in dreadful battle. The winds lashed


ἔνθα θεοῦ χθονίου πρόσθεν δόμοι ἠχήεντεςA rumbling, dust-filled earthquake, bringing, too


ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς ΠερσεφονείηςThunder and lightning-bolts, the hullabaloo


ἑστᾶσιν, δεινὸς δὲ κύων προπάροιθε φυλάσσειGreat Zeus commanded, and the battle-shout


νηλειής, τέχνην δὲ κακὴν ἔχει· ἐς μὲν ἰόνταςAnd clangour to their ranks. Then all about


σαίνει ὁμῶς οὐρῇ τε καὶ οὔασιν ἀμφοτέροισινRaged harsh discord, and many a violent deed


ἐξελθεῖν δʼ οὐκ αὖτις ἐᾷ πάλιν, ἀλλὰ δοκεύωνWas done. The battle ended, but indeed


ἐσθίει, ὅν κε λάβῃσι πυλέων ἔκτοσθεν ἰόντα.Until that time they fought continually


ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς Περσεφονείης.In cruel war, and Cronus’ progeny


ἔνθα δὲ ναιετάει στυγερὴ θεὸς ἀθανάτοισιAppeared in the forefront, Briareus


δεινὴ Στύξ, θυγάτηρ ἀψορρόου ὨκεανοῖοCottus and Gyes, ever ravenou


πρεσβυτάτη· νόσφιν δὲ θεῶν κλυτὰ δώματα ναίειFor war; three hundred rocks they frequently


μακρῇσιν πέτρῃσι κατηρεφέʼ· ἀμφὶ δὲ πάντηLaunched at the Titans, with this weaponry


κίοσιν ἀργυρέοισι πρὸς οὐρανὸν ἐστήρικται.Eclipsing them and hurling them below


παῦρα δὲ Θαύμαντος θυγάτηρ πόδας ὠκέα ἾριςThe wide earth, and in bitter chains their foe


ἀγγελίην πωλεῖται ἐπʼ εὐρέα νῶτα θαλάσσης.They bound, despite their eager zealousness


ὁππότʼ ἔρις καὶ νεῖκος ἐν ἀθανάτοισιν ὄρηταιThe distance from the earth being no le


καί ῥʼ ὅστις ψεύδηται Ὀλύμπια δώματʼ ἐχόντωνThan Heaven is above the earth; and thu


Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαιA brazen anvil would reach Tartaru


τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρIn nine full days and nights. A barricade


ψυχρόν, ὅτʼ ἐκ πέτρης καταλείβεται ἠλιβάτοιοOf bronze runs all around it, and the shade


ὑψηλῆς· πολλὸν δὲ ὑπὸ χθονὸς εὐρυοδείηςOf night about it spreads in a triple row


ἐξ ἱεροῦ ποταμοῖο ῥέει διὰ νύκτα μέλαινανJust like a necklace; and above it grow


Ὠκεανοῖο κέρας· δεκάτη δʼ ἐπὶ μοῖρα δέδασται·The roots of earth and of the barren sea.


ἐννέα μὲν περὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσηςThe Titans there in dim obscurity


δίνῃς ἀργυρέῃς εἱλιγμένος εἰς ἅλα πίπτειAre hidden by cloud-driving Zeus’ decree


ἣ δὲ μίʼ ἐκ πέτρης προρέει μέγα πῆμα θεοῖσιν.In a dank setting at the boundary


ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃOf the wide earth. They may not leave this snare


ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος ὈλύμπουBecause bronze portals had been fitted there


κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν·By Lord Poseidon, and upon each side


οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσονA wall runs round it. There those three reside


βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδοςGreat-souled Obriareus, Cottus and Gyes


στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει.The faithful guardians and orderlie


αὐτὰρ ἐπεὶ νοῦσον τελέσῃ μέγαν εἰς ἐνιαυτόνOf aegis-bearing Zeus, and there exist


ἄλλος γʼ ἐξ ἄλλου δέχεται χαλεπώτερος ἄεθλος.The springs and boundaries, filled full of mist


εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντωνAnd gloom, of Earth and Hell and the barren sea


οὐδέ ποτʼ ἐς βουλὴν ἐπιμίσγεται οὐδʼ ἐπὶ δαῖταςAnd starry heaven, arranged sequentially


ἐννέα πάντα ἔτεα· δεκάτῳ δʼ ἐπιμίσγεται αὖτιςLoathsome and dank, by each divinity


εἴρας ἐς ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσιν.Detested: it’s a massive cavity


τοῖον ἄρʼ ὅρκον ἔθεντο θεοὶ Στυγὸς ἄφθιτον ὕδωρFor once inside its gates, one must descend


ὠγύγιον, τὸ δʼ ἵησι καταστυφέλου διὰ χώρου.Until a full year has achieved its end


ἔνθα δὲ γῆς δνοφερῆς καὶ Ταρτάρου ἠερόεντοςBefore reaching its floor, but even so


πόντου τʼ ἀτρυγέτοιο καὶ οὐρανοῦ ἀστερόεντοςSquall after squall may toss him to and fro.


ἑξείης πάντων πηγαὶ καὶ πείρατʼ ἔασινEven the deathless gods are full of awe


ἀργαλέʼ εὐρώεντα, τά τε στυγέουσι θεοί περ.At this great wonder; and within this maw


ἔνθα δὲ μαρμάρεαί τε πύλαι καὶ χάλκεος οὐδὸςLives murky, cloud-wrapped Night, while in front stand


ἀστεμφής, ῥίζῃσι διηνεκέεσσιν ἀρηρώςAtlas who on his head, with tireless hands


αὐτοφυής· πρόσθεν δὲ θεῶν ἔκτοσθεν ἁπάντωνHolds up wide Heaven, motionless; and here


Τιτῆνες ναίουσι, πέρην Χάεος ζοφεροῖο.Passing the bronze gate, Night and Day draw near


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

16 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, Fragments, 151 (8th cent. BCE - 7th cent. BCE)

5. Hesiod, Works And Days, 101-212, 42-100 (8th cent. BCE - 7th cent. BCE)

100. Which brought the Death-Gods. Now in misery
6. Hesiod, Theogony, 1001-1018, 154-210, 27, 270-279, 28, 280-336, 453-506, 517-522, 613-728, 730-818, 820-880, 886-1000 (8th cent. BCE - 7th cent. BCE)

1000. The loveliest tots in the whole company
7. 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
8. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE)

9. Pindar, Olympian Odes, 2.85 (6th cent. BCE - 5th cent. BCE)

10. Aristophanes, Clouds, 1241 (5th cent. BCE - 4th cent. BCE)

1241. καὶ Ζεὺς γέλοιος ὀμνύμενος τοῖς εἰδόσιν.
11. 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.
12. 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.
13. 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.
14. 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.
15. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 1.13, 46.6 (6th cent. CE - 6th cent. CE)

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



Subjects of this text:

subject book bibliographic info
authority, textual Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
bronze Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 28
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
catalogue Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 112
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
curd, p.k. Tor, Mortal and Divine in Early Greek Epistemology (2017) 359
demonstration Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
earth (element) Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 222
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 (poetry) Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221
exegesis, allegorical Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
gigantomachy Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
hades Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 27; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
heaven/heaven Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 222
heliades Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221, 222
heraclitus Tor, Mortal and Divine in Early Greek Epistemology (2017) 359
hesiod, and parmenides Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 255
hesiod Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 27, 28; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
hexameter (poetry) Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221
homer Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
hundred-handers Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
imagination (φαντασία) Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
judgement, post-mortem Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
katabasis Tor, Mortal and Divine in Early Greek Epistemology (2017) 254
kronos Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
mourelatos, a.p.d. Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 359
mystery initiations' Tor, Mortal and Divine in Early Greek Epistemology (2017) 255
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
night Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221, 222
opinion (belief) Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
parmenides, and becoming like god Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 255
parmenides, and hesiod Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 255
parmenides, eschatological topography in Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 255, 359
parmenides, the kouros journey, as a journey of the soul Tor, Mortal and Divine in Early Greek Epistemology (2017) 255
parmenides, the kouros journey, its trajectory Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 359
parmenides, the proem, the knowing man Tor, Mortal and Divine in Early Greek Epistemology (2017) 255
parmenides, the proem Tor, Mortal and Divine in Early Greek Epistemology (2017) 254, 255, 359
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 Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 27; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
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
tartarus Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 112, 221, 222; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 169
themis Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 112
titanomachy Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
titans Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 27, 28; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221, 222; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 332
underworld Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 221, 222
volcanos and earthquakes, association of poseidon with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 89
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