Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 100-126
ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται· Which brought the Death-Gods. Now in misery
πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· Men age. Pandora took out of the jar
νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ Grievous calamity, bringing to men
αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι Dreadful distress by scattering it afar.
σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. Within its firm sides, Hope alone was then
οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. Still safe within its lip, not leaping out
εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω (The lid already stopped her, by the will
εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν. Of aegis-bearing Zeus). But all about
ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. There roam among mankind all kinds of ill
χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων Filling both land and sea, while every day
ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. Plagues haunt them, which, unwanted, come at night
οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· As well, in silence, for Zeus took away
ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες Their voice – it is not possible to fight
νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν The will of Zeus. I’ll sketch now skilfully
γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι If you should welcome it, another story:
τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· Take it to heart. The selfsame ancestry
θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα Embraced both men and gods, who, in their glory
τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα High on Olympus first devised a race
αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ Of gold, existing under Cronus’ reign
ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. When he ruled Heaven. There was not a trace
ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. Of woe among them since they felt no pain;
αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— There was no dread old age but, always rude
τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται Of health, away from grief, they took delight
ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων In plenty, while in death they seemed subdued
οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα By sleep. Life-giving earth, of its own right
ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν Would bring forth plenteous fruit. In harmony
πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον— They lived, with countless flocks of sheep, at ease

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

31 results
1. Hebrew Bible, Deuteronomy, 32.39 (9th cent. BCE - 3rd cent. BCE) 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand."
2. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Job, 2.10, 5.17-5.18, 12.13, 12.18 (9th cent. BCE - 3rd cent. BCE) 5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ 5.18. כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וידו [וְיָדָיו] תִּרְפֶּינָה׃ 2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips." 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty." 5.18. For He maketh sore, and bindeth up; He woundeth, and His hands make whole."
4. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE) 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?"
5. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE) 45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things."
6. Hesiod, Works And Days, 101-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290-292, 30-40, 402-403, 41-49, 498-499, 50, 500-501, 51-63, 638, 64-66, 667-669, 67-70, 702-705, 71, 717-718, 72-99, 10 (8th cent. BCE - 7th cent. BCE) 10. For, Perses, I would tell the truth to you.
7. Hesiod, Theogony, 155-210, 218-220, 233-236, 26, 262, 27, 270-279, 28, 280-336, 453-735, 783-804, 820-880, 900, 905, 154 (8th cent. BCE - 7th cent. BCE) 154. The wily Cronus, such a dreadful son
8. Homer, Iliad, 2.419-2.420, 3.65-3.66, 3.156-3.160, 3.290-3.294, 5.5, 5.7, 5.184-5.187, 14.211-14.213, 14.276-14.291, 15.109, 16.250-16.252, 16.433-16.438, 22.167-22.181, 24.525-24.533 (8th cent. BCE - 7th cent. BCE) 2.419. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 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 3.156. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.157. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.158. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.159. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.160. /neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame 3.290. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.291. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.292. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.293. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.294. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 5.5. /And now to Tydeus' son, Diomedes, Pallas Athene gave might and courage, that he should prove himself pre-eminent amid all the Argives, and win glorious renown. She kindled from his helm and shield flame unwearying 5.5. /like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless 5.7. /like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless 5.184. / Aeneas, counsellor of the brazen-coated Trojans, to the wise-hearted son of Tydeus do I liken him in all things, knowing him by his shield and his crested helm, and when I look on his horses; yet I know not surely if he be not a god. But if he be the man I deem him, even the wise-hearted son of Tydeus 5.185. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 5.186. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 5.187. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 14.211. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.212. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.213. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.276. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.277. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.278. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.279. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.281. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.282. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.283. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.284. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.285. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.286. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.287. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.288. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.289. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.290. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 14.291. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 15.109. /In sooth we are even yet fain to draw nigh unto him and thwart him of his will by word or by constraint, but he sitteth apart and recketh not, neither giveth heed thereto; for he deemeth that among the immortal gods he is manifestly supreme in might and strength. Wherefore content ye yourselves with whatsoever evil thing he sendeth upon each. 16.250. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.433. /even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.434. /even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.435. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.436. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.437. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.438. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 22.167. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.168. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.169. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.170. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.171. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.172. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.173. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.174. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.175. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.176. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.177. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.178. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.179. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. Then spake unto him the goddess, flashing-eyed Athene:O Father, Lord of the bright lightning and of the dark cloud, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded 22.180. /to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.181. /to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 24.525. /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 24.526. /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 24.527. /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
9. Homer, Odyssey, 4.236-4.237, 6.233, 8.62-8.63, 9.410-9.411, 11.368, 20.199-20.203 (8th cent. BCE - 7th cent. BCE)
10. Homeric Hymns, To Apollo And The Muses, 190-193, 189 (8th cent. BCE - 8th cent. BCE) 189. Well-settled towns I visit, and they, too
11. Aeschylus, Prometheus Bound, 562-886, 561 (6th cent. BCE - 5th cent. BCE) 561. τίς γῆ; τί γένος; τίνα φῶ λεύσσειν 561. What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
12. Aeschylus, Seven Against Thebes, 562, 573-574, 587-588, 644, 561 (6th cent. BCE - 5th cent. BCE) 561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.
13. Pindar, Isthmian Odes, 5.52 (6th cent. BCE - 5th cent. BCE)
14. Theognis, Elegies, 155-158, 165-166, 171-172, 230-232, 463-464, 591-592, 133 (6th cent. BCE - 5th cent. BCE)
15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 379a. but founders of a state. And to founders it pertains to know the patterns on which poets must compose their fables and from which their poems must not be allowed to deviate; but the founders are not required themselves to compose fables. Right, he said; but this very thing—the patterns or norms of right speech about the gods, what would they be? Something like this, I said. The true quality of God we must always surely attribute to him whether we compose in epic, melic, or tragic verse. We must. And is not God of course good in reality
16. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
17. Thucydides, The History of The Peloponnesian War, 1.88, 1.118.2, 3.45.5-3.45.6 (5th cent. BCE - 4th cent. BCE) 1.118.2. All these actions of the Hellenes against each other and the barbarian occurred in the fifty years' interval between the retreat of Xerxes and the beginning of the present war. During this interval the Athenians succeeded in placing their empire on a firmer basis, and advanced their own home power to a very great height. The Lacedaemonians, though fully aware of it, opposed it only for a little while, but remained inactive during most of the period, being of old slow to go to war except under the pressure of necessity, and in the present instance being hampered by wars at home; until the growth of the Athenian power could be no longer ignored, and their own confederacy became the object of its encroachments. They then felt that they could endure it no longer, but that the time had come for them to throw themselves heart and soul upon the hostile power, and break it, if they could, by commencing the present war. 3.45.5. Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. 3.45.6. Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity.
18. Lucretius Carus, On The Nature of Things, 1.150, 5.195-5.234, 5.1092, 5.1095 (1st cent. BCE - 1st cent. BCE)
19. New Testament, 1 Timothy, 1.11-1.14 (1st cent. CE - 1st cent. CE) 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
20. Statius, Thebais, 2.273-2.276, 2.283-2.284 (1st cent. CE - 1st cent. CE)
21. Pausanias, Description of Greece, 1.24.4-1.24.5 (2nd cent. CE - 2nd cent. CE) 1.24.4. and there are statues of Zeus, one made by Leochares See Paus. 1.1.3 . and one called Polieus (Urban), the customary mode of sacrificing to whom I will give without adding the traditional reason thereof. Upon the altar of Zeus Polieus they place barley mixed with wheat and leave it unguarded. The ox, which they keep already prepared for sacrifice, goes to the altar and partakes of the grain. One of the priests they call the ox-slayer, who kills the ox and then, casting aside the axe here according to the ritual runs away. The others bring the axe to trial, as though they know not the man who did the deed. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief.
22. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
23. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
24. Tertullian, On Baptism, 17.5 (2nd cent. CE - 3rd cent. CE)
25. Origen, Against Celsus, 3.44, 3.59 (3rd cent. CE - 3rd cent. CE) 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect.
26. Porphyry, On Abstinence, 2.29-2.30 (3rd cent. CE - 4th cent. CE) 2.29. 29.For formerly, as we have before observed, when men sacrificed to the Gods fruits and not animals, and did not assume the latter for food, it is said, that a common sacrifice being celebrated at Athens, one Diomus, or Sopater, who was not a native, but cultivated some land in Attica, seizing a sharp axe which was near to him, and being excessively indigt, struck with it an ox, who, coming from his labour, approached to a table, on which were openly placed cakes and other offerings which were to be burnt as a sacrifice to the Gods, and ate some, but trampled on the rest of the offerings. The ox, therefore, being killed, Diomus, whose anger was now appeased, at the same time perceived what kind of deed he had perpetrated. And the ox, indeed, he buried. But embracing a voluntary banishment, as if he had been accused of impiety, he fled to Crete. A great dryness, however, taking place in the Attic land from vehement heat, and a dreadful sterility of fruit, and the Pythian deity being in consequence of it consulted by the general consent, the God answered, that the Cretan exile must expiate the crime; and that, if the murderer was punished, and the statue of the slain ox was erected in the place in which it fell, this would be beneficial both to those who had and those who had not tasted its flesh. An inquiry therefore being made into the affair, and Sopater, together with the deed, having been discovered, he, thinking that he should be liberated from the difficulty in which he was now involved, through the accusation of impiety, if the same thing was done by all men in common, said to those who came to him, that it was necessary an ox should be slain by the city. But, on their being dubious who should strike the ox, he said that he would undertake to do it, if they would make him a citizen, and would be partakers with him of the slaughter. This, therefore, being granted, they returned to the city, and ordered the deed to be accomplished in such a way as it is performed by them at present, [and which was as follows:] SPAN 2.30. 30.They selected virgins who were drawers of water; but these brought water for the purpose of sharpening an axe and a knife. And these being sharpened, one person gave the axe, another struck with it the ox, |62 and a third person cut the throat of the ox. But after this, having excoriated the animal, all that were present ate of its flesh. These things therefore being performed, they sewed up the hide of the ox, and having stuffed it with straw, raised it upright in the same form which it had when alive, and yoked it to a plough, as if it was about to work with it. Instituting also a judicial process, respecting the slaughter of the ox, they cited all those who were partakers of the deed, to defend their conduct. But as the drawers of water accused those who sharpened the axe and the knife, as more culpable than themselves, and those who sharpened these instruments accused him who gave the axe, and he accused him who cut the throat of the ox, and this last person accused the knife,---hence, as the knife could not speak, they condemned it as the cause of the slaughter. From that time also, even till now, during the festival sacred to Jupiter, in the Acropolis, at Athens, the sacrifice of an ox is performed after the same manner. For, placing cakes on a brazen table, they drive oxen round it, and the ox that tastes of the cakes that are distributed on the table, is slain. The race likewise of those who perform this, still remains. And all those, indeed, who derive their origin from Sopater are called boutupoi [i.e. slayers of oxen]; but those who are descended from him that drove the ox round the table, are called kentriadai, [or stimulators.] And those who originate from him that cut the throat of the ox, are denominated daitroi, [or dividers,] on account of the banquet which takes place from the distribution of flesh. But when they have filled the hide, and the judicial process is ended, they throw the knife into the sea. SPAN
27. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
28. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
29. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
30. Epigraphy, Seg, 33.147
31. Quintus Smyrnaeus, Posthomerica, 7.66-7.95

Subjects of this text:

subject	book bibliographic info
achilles, and priam	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
achilles	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
adornment	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
aeschylus	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
aetiology	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
ages of man, golden	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23
ages of man, iron	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23
agricultural calendar	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
agriculture, as a metapoetic metaphor in hesiod	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
aidos	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
allegory, allegorical interpretation, two jars	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
allegory, allegorical interpretation	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
amasis (egyptian pharaoh)	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
anchises	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
aphrodite, and pandora	Brule, Women of Ancient Greece (2003) 35
aphrodite	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32; Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
apollo; crowned	Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 125
arbitrariness of the gods, zeus	Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 152
archaic pessimism	Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 152
ariadne	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
athena, parthenos	Brule, Women of Ancient Greece (2003) 35
athena, technical skills	Brule, Women of Ancient Greece (2003) 35
athena	Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
athena parthenos, pheidias, iconography	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
athenaia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 24
athens, erechtheion	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
audience	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39, 44
authority, poetic	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
battle	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
beauty	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
bed, conjugal, delivery bed	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
beginnings (of poetry books)	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
bread	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
calculation	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
catalogue	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
catullus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
chalkeia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 24
charites	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
christianity and hope as a virtue	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
cincius alimentus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
ciris	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
clay	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
collegia	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
contingency	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
cosmogony	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39
cosmos/kosmos	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
creation narratives, in hesiods works	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16
crowned	Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 125
crushing, death by	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
cyclop(e)s	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23
cyprian, letter	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
daimôn	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
danger, hope as a dangerous emotion/state of mind	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114
death	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
diodotus	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114
dionysus of halicarnassus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
dios apate	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
dipolieia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
discrepancy, between words and deeds	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
divination, the delphic oracle	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88
emotional restraint, narratology of	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
emotions, agony	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
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
epimetheus	Brule, Women of Ancient Greece (2003) 35; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
eris	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
eros	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
ethics	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
evil, god as source	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
exempla and exemplarity	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
external appearance, and internal nature	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
fabius pictor	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
fate	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
fire	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29, 40
fish	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
food	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
gamos	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
gifts	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
gnome/gnomai	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
god/goddess	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
goddesses, textile work	Brule, Women of Ancient Greece (2003) 35
gods	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
golden age/race	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
greed and bribery and acquisitiveness	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
hector	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
helen	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
helen of sparta/troy	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
hellenistic and roman myth/history, literature	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
hephaestus	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 24; Brule, Women of Ancient Greece (2003) 35; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
hephaisteion, athens, anthemon	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hephaisteion, athens, inscription of construction accounts	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hephaisteion, athens, technique and structure	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hera, adornment	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
hera, seduction	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
hera	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
heracles/hercules, greek heracles	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
hermes	Brule, Women of Ancient Greece (2003) 35; Tor, Mortal and Divine in Early Greek Epistemology (2017) 89
herodotus	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
heroism	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
hesiod, myth of the races in	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 37, 52, 53
hesiod, on female and male	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod, on prometheus and pandora	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 90
hesiod, on zeus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod, pheidian circle and	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
hesiod, the muses address	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
hesiod, theogony	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16
hesiod, works and days	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
hesiod	Brule, Women of Ancient Greece (2003) 35; Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39, 44; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78, 90; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 37, 52, 53; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153, 296
homer, allegory of the jars	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
homer, god source of good and evil	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
homer	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
homicide	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
hope, ambivalent concept	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
hope, and desire (epithumia/ cupiditas)	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
hope, and eros	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114
hope, and fear	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114
hope, as a motivational force	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
hope, cognitive vs. affective	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 2
hypnos	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
icon	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
ida, mount	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
inspiration	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
intertextuality	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
io	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
jars, allegory of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
judaism, acceptance of hellenism	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
justice	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78, 90; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
juxtaposition	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39
kalon kakon	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
knowledge	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39
kos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
leaving the city, as a metaliterary metaphor	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
locative	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
love, eros, and sexuality	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
lucilla, and the donatist schism	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
luxury and anti-luxury	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
marriage	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
mecone	Edmunds, Greek Myth (2021) 86
medea	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
menander	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
metallic races	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16
meteorology, thunder	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
mimnermus	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
mise en abyme	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
misogyny, hesiod	Brule, Women of Ancient Greece (2003) 35
misogyny	Brule, Women of Ancient Greece (2003) 35
moira/moirai	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
moses; implied author of genesis	Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 125
muses, the	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
muses	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
myth	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
myth of ages/golden age	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
mêtis	Tor, Mortal and Divine in Early Greek Epistemology (2017) 88, 89, 90
narratology, affective/cognitive	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153
nature	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
nemesis	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
neoteric literature	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
nestor	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
oath/oath	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
okeanos	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
olympian	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39
optatus, account of lucilla	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
optatus, scholarly readings of	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
ovid	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
pain/suffering	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
pandora, in hesiod	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 52, 53
pandora	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 24; Brule, Women of Ancient Greece (2003) 35; Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39, 44; Edmunds, Greek Myth (2021) 86; Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114, 297; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32; Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
paris	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
parthenius	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
parthenoi, goddesses	Brule, Women of Ancient Greece (2003) 35
parthenos/parthenoi	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
pathos (πάθος)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
peisidice	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
perses	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78, 90
petelia, hipponion	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
pherecydes; prose author	Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 125
phrygia	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
piety	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
pindar	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
plague	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
plato, god not source of evil	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
plato	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
poetic etymology	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
poetry, and aristocratic power	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78, 90
politics, hope in greek and roman	Kazantzidis and Spatharas, Hope in Ancient Literature, History, and Art (2018) 114
polyphemus	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23
prometheus, in hesiod	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 52, 53
prometheus	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39, 44; Edmunds, Greek Myth (2021) 86; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29, 40; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153, 296
prometheus bound	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
prophecy	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
prytaneion/is	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
ps.-orpheus, good and evil	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
races, in hesiods works	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16
races, metallic	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 16
races of men	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
relics, veneration of	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
religion	Brule, Women of Ancient Greece (2003) 35
rite de passage, sacrifice	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42
rite de passage	Edmonds, Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets (2004) 42; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296
sacrifice, cuisine of'	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63
sacrifice	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 63; Tor, Mortal and Divine in Early Greek Epistemology (2017) 88
saturninus, claudius; author of on crowns	Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 125
scylla	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
setting	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
sexuality	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
sicyon	Edmunds, Greek Myth (2021) 86
sicyonians	Edmunds, Greek Myth (2021) 86
simylus	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
statue bases of pheidian circle, iconography	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
statue bases of pheidian circle, technique	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
statue bases of pheidian circle	Rutter and Sparkes, Word and Image in Ancient Greece (2012) 60
statues, dichotomy of external appearance and internal nature	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
stoic(ism)	Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115
strife	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29
styx	Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 199
symbol	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
symposium	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23
technical skills	Brule, Women of Ancient Greece (2003) 35
teleology	Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 40
tethys	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
textile work, goddesses'" '461.0_199.0@transgression	Brule, Women of Ancient Greece (2003) 35
theognis	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
thucydides	Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 37
timeliness	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 90
transformation	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 44
treasonous girl mytheme	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
trojan war, the	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78
veil	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 32
vernant, jean-pierre	Edmunds, Greek Myth (2021) 86; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 126
wife, athena and	Brule, Women of Ancient Greece (2003) 35
women, and story of lucilla	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women, as centerpieces of heresies	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women, as primary transgressors	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 159
women and girls, as weakness	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
women and girls, motivations of	Welch, Tarpeia: Workings of a Roman Myth (2015) 26
zeus, polieus	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 642
zeus, two jars	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 142
zeus	Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 39, 44; Edmunds, Greek Myth (2021) 86; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 78; Lehoux et al., Lucretius: Poetry, Philosophy, Science (2013) 29; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 115; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 153, 296
zeus (jupiter)	Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 23