Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 109-120
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;

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

47 results
1. Hebrew Bible, Genesis, 4.22-4.24 (9th cent. BCE - 3rd cent. BCE) 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 4.24. כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃ 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 4.24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold."
2. Hebrew Bible, Hosea, 8.4 (9th cent. BCE - 3rd cent. BCE) 8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off."
3. Hebrew Bible, Isaiah, 2.20, 31.7 (8th cent. BCE - 5th cent. BCE) 31.7. כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃ 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;" 31.7. For in that day they shall cast away every man his idols of silver, and his idols of gold, Which your own hands have made unto you for a sin."
4. Hebrew Bible, Jeremiah, 10.4 (8th cent. BCE - 5th cent. BCE) 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not."
5. Hesiod, Works And Days, 101-108, 110-212, 220-237, 26, 276-280, 42-46, 465-469, 47, 470-478, 48-100 (8th cent. BCE - 7th cent. BCE) 100. Which brought the Death-Gods. Now in misery
6. Hesiod, Theogony, 105, 122-126, 154-209, 21, 210, 270-329, 33, 330-336, 44, 453-499, 50, 500-506, 617-735, 783-804, 820-880, 95-100 (8th cent. BCE - 7th cent. BCE) 100. Employing gentle words persuasively
7. Hesiod, Catalogue of Women, 204.98 (8th cent. BCE - 7th cent. BCE)
8. Homer, Iliad, 1.260-1.261, 1.265, 1.268, 1.271-1.272, 2.852, 4.405, 5.441-5.442, 5.636-5.637, 12.23, 13.62-13.65, 15.236-15.238, 15.690-15.693, 16.384-16.392, 17.89-17.95, 17.97, 17.673, 17.679, 21.252-21.253, 21.494-21.495 (8th cent. BCE - 7th cent. BCE) 1.260. /and never did they despise me. Such warriors have I never since seen, nor shall I see, as Peirithous was and Dryas, shepherd of the people, and Caeneus and Exadius and godlike Polyphemus, and Theseus, son of Aegeus, a man like the immortals. 1.261. /and never did they despise me. Such warriors have I never since seen, nor shall I see, as Peirithous was and Dryas, shepherd of the people, and Caeneus and Exadius and godlike Polyphemus, and Theseus, son of Aegeus, a man like the immortals. 1.265. /Mightiest were these of men reared upon the earth; mightiest were they, and with the mightiest they fought, the mountain-dwelling centaurs, and they destroyed them terribly. With these men I had fellowship, when I came from Pylos, from a distant land far away; for they themselves called me. 1.268. /Mightiest were these of men reared upon the earth; mightiest were they, and with the mightiest they fought, the mountain-dwelling centaurs, and they destroyed them terribly. With these men I had fellowship, when I came from Pylos, from a distant land far away; for they themselves called me. 1.271. /And I fought on my own; with those men could no one fight of the mortals now upon the earth. Yes, and they listened to my counsel, and obeyed my words. So also should you obey, since to obey is better. Neither do you, mighty though you are, take away the girl 1.272. /And I fought on my own; with those men could no one fight of the mortals now upon the earth. Yes, and they listened to my counsel, and obeyed my words. So also should you obey, since to obey is better. Neither do you, mighty though you are, take away the girl 2.852. /Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius 4.405. /We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly. 5.441. / Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. 5.442. / Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. 5.636. /They speak but a lie that say thou art sprung from Zeus that beareth the aegis, seeing thou art inferior far to those warriors that were sprung from Zeus in the days of men of old. of other sort, men say, was mighty Heracles, my father, staunch in fight, the lionhearted 5.637. /They speak but a lie that say thou art sprung from Zeus that beareth the aegis, seeing thou art inferior far to those warriors that were sprung from Zeus in the days of men of old. of other sort, men say, was mighty Heracles, my father, staunch in fight, the lionhearted 12.23. /Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together 13.62. /smote the twain with his staff, and filled them with valorous strength and made their limbs light, their feet and their hands above. And himself, even as a hawk, swift of flight, speedeth forth to fly, and poising himself aloft above a high sheer rock, darteth over the plain to chase some other bird; 13.63. /smote the twain with his staff, and filled them with valorous strength and made their limbs light, their feet and their hands above. And himself, even as a hawk, swift of flight, speedeth forth to fly, and poising himself aloft above a high sheer rock, darteth over the plain to chase some other bird; 13.64. /smote the twain with his staff, and filled them with valorous strength and made their limbs light, their feet and their hands above. And himself, even as a hawk, swift of flight, speedeth forth to fly, and poising himself aloft above a high sheer rock, darteth over the plain to chase some other bird; 13.65. /even so from them sped Poseidon, the Shaker of Earth. And of the twain swift Aias, son of Oïleus, was first to mark the god, and forthwith spake to Aias, son of Telamon:Aias, seeing it is one of the gods who hold Olympus that in the likeness of the seer biddeth the two of us fight beside the ships— 15.236. /to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector 15.237. /to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector 15.238. /to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector 15.690. /but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on 15.691. /but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on 15.692. /but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on 15.693. /but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on 16.384. /And straight over the trench leapt the swift horses—the immortal horses that the gods gave as glorious gifts to Peleus—in their onward flight, and against Hector did the heart of Patroclus urge him on, for he was fain to smite him; but his swift horses ever bare Hector forth. And even as beneath a tempest the whole black earth is oppressed 16.385. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.386. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.387. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.388. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.389. /on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood 16.390. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.391. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.392. /and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 17.89. /stripping off the glorious arms, and of the other lying on the ground; and the blood was flowing down from the stricken wound. Then strode he forth amid the foremost fighters, harnessed in flaming bronze, crying a shrill cry, in fashion like unto the flame of Hephaestus that none may quench. Nor was his shrill cry unheard of the son of Atreus 17.90. /but sore troubled he spake to his own great-hearted spirit:Ah, woe is me! If I leave behind the goodly arms, and Patroclus, that here lieth low for that he would get me recompense, I fear lest many a Danaan wax wroth against me, whosoever beholdeth it. But if for very shame I, that am alone, do battle with Hector and the Trojans 17.91. /but sore troubled he spake to his own great-hearted spirit:Ah, woe is me! If I leave behind the goodly arms, and Patroclus, that here lieth low for that he would get me recompense, I fear lest many a Danaan wax wroth against me, whosoever beholdeth it. But if for very shame I, that am alone, do battle with Hector and the Trojans 17.92. /but sore troubled he spake to his own great-hearted spirit:Ah, woe is me! If I leave behind the goodly arms, and Patroclus, that here lieth low for that he would get me recompense, I fear lest many a Danaan wax wroth against me, whosoever beholdeth it. But if for very shame I, that am alone, do battle with Hector and the Trojans 17.93. /but sore troubled he spake to his own great-hearted spirit:Ah, woe is me! If I leave behind the goodly arms, and Patroclus, that here lieth low for that he would get me recompense, I fear lest many a Danaan wax wroth against me, whosoever beholdeth it. But if for very shame I, that am alone, do battle with Hector and the Trojans 17.94. /but sore troubled he spake to his own great-hearted spirit:Ah, woe is me! If I leave behind the goodly arms, and Patroclus, that here lieth low for that he would get me recompense, I fear lest many a Danaan wax wroth against me, whosoever beholdeth it. But if for very shame I, that am alone, do battle with Hector and the Trojans 17.95. /I fear lest haply they beset me round about, many against one; for all the Trojans is Hector of the flashing helm leading hitherward. But why doth my heart thus hold converse with me? Whenso a warrior is minded against the will of heaven to fight with another whom a god honoureth, forthwith then upon him rolleth mighty woe. 17.97. /I fear lest haply they beset me round about, many against one; for all the Trojans is Hector of the flashing helm leading hitherward. But why doth my heart thus hold converse with me? Whenso a warrior is minded against the will of heaven to fight with another whom a god honoureth, forthwith then upon him rolleth mighty woe. 17.673. /now let each man remember the kindliness of hapless Patroclus; for to all was he ever gentle while yet he lived, but now death and fate have come upon him. So saying fair-haired Menelaus departed, glancing warily on every side as an eagle, which, men say, hath 21.252. /goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast 21.253. /goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast 21.494. /with her left hand, and with her right took the bow and its gear from her shoulders, and with these self-same weapons, smiling the while, she beat her about the ears, as she turned this way and that; and the swift arrows fell from out the quiver. Then weeping the goddess fled from before her even as a dove that from before a falcon flieth into a hollow rock 21.495. /a cleft—nor is it her lot to be taken; even so fled Artemis weeping, and left her bow and arrows where they lay. But unto Leto spake the messenger Argeiphontes:Leto, it is not I that will anywise fight with thee; a hard thing were it to bandy blows with the wives of Zeus, the cloud-gatherer;
9. Homer, Odyssey, 5.245, 11.368, 23.197 (8th cent. BCE - 7th cent. BCE)
10. Homeric Hymns, To Demeter, 310 (8th cent. BCE - 6th cent. BCE) 310. Won over by your honest purity.”
11. Aeschylus, Persians, 608-699, 607 (6th cent. BCE - 5th cent. BCE) 607. τοιγὰρ κέλευθον τήνδʼ ἄνευ τʼ ὀχημάτων
12. Aeschylus, Prometheus Bound, 443-468, 490-498, 442 (6th cent. BCE - 5th cent. BCE) 442. ὑμῖν λέγοιμι· τἀν βροτοῖς δὲ πήματα
13. Hebrew Bible, Ezekiel, 7.19 (6th cent. BCE - 5th cent. BCE) 7.19. כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃ 7.19. They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity."
14. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE)
15. Pindar, Olympian Odes, 9.42-9.53 (6th cent. BCE - 5th cent. BCE)
16. Aristophanes, Frogs, 1032 (5th cent. BCE - 4th cent. BCE) 1032. ̓Ορφεὺς μὲν γὰρ τελετάς θ' ἡμῖν κατέδειξε φόνων τ' ἀπέχεσθαι
17. Empedocles, Fragments, 115.9-115.11 (5th cent. BCE - 5th cent. BCE)
18. Euripides, Suppliant Women, 202-204, 201 (5th cent. BCE - 5th cent. BCE)
19. Herodotus, Histories, 2.122, 4.187 (5th cent. BCE - 5th cent. BCE) 2.122. They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. 4.187. Thus it is with this region. But west of the Tritonian lake the Libyans are not nomads; they do not follow the same customs, or treat their children as the nomads do. ,For the practice of many Libyan nomads (I cannot say absolutely whether it is the practice of all) is to take their children when four years old, and to burn the veins of their scalps or sometimes of their temples with grease of sheep's wool, so that the children may never afterward be afflicted by phlegm draining from the head. ,They say that this makes their children quite healthy. In fact, the Libyans are the healthiest of all men whom we know; whether it is because of this practice, I cannot say absolutely; but they certainly are healthy. When the children smart from the pain of the burning, the Libyans have found a remedy; they soothe them by applications of goats' urine. This is what the Libyans themselves say.
20. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) 397e. Hermogenes. Spirits, obviously. Socrates. Hermogenes, what does the name spirits really mean? See if you think there is anything in what I am going to say. Hermogenes. Go on and say it. Socrates. Do you remember who Hesiod says the spirits are? Hermogenes. I do not recall it. Socrates. Nor that he says a golden race was the first race of men to be born? Hermogenes. Yes, I do know that. Socrates. Well, he says of it: But since Fate has covered up this race
21. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 680b. Ath. Everybody, I believe, gives the name of headship to the government which then existed,—and it still continues to exist to-day among both Greeks and barbarians in many quarters. And, of course, Homer mentions its existence in connection with the household system of the Cyclopes, where he says— No halls of council and no laws are theirs, But within hollow caves on mountain heights Aloft they dwell, each making his own law.
22. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) 107e. with the guide whose task it is to conduct thither those who come from this world; and when they have there received their due and remained through the time appointed, another guide brings them back after many long periods of time. Phaedo. And the journey is not as Telephus says in the play of Aeschylus;
23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 617d. alternately with either hand lent a hand to each.
24. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
25. Xenophon, Apology, 11, 13, 10 (5th cent. BCE - 4th cent. BCE)
26. Xenophon, The Education of Cyrus, 8.7.18 (5th cent. BCE - 4th cent. BCE)
27. Aratus Solensis, Phaenomena, 104-114, 129-134, 96-100 (4th cent. BCE - 3rd cent. BCE) 100. εὔκηλος φορέοιτο· λόγος γε μὲν ἐντρέχει ἄλλος
28. Anon., 1 Enoch, 8.1-8.8, 19.1 (3rd cent. BCE - 2nd cent. BCE) 8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 8.2. colouring tinctures. And there arose much godlessness, and they committed fornication, and they 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in
29. Anon., Jubilees, 7.20-7.21 (2nd cent. BCE - 2nd cent. BCE) 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram.
30. Hebrew Bible, Daniel, 2 (2nd cent. BCE - 2nd cent. BCE)
31. Septuagint, Wisdom of Solomon, 13.10 (2nd cent. BCE - 1st cent. BCE) 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand.
32. Varro, On Agriculture, 1.2.16, 2.1.13 (2nd cent. BCE - 1st cent. BCE)
33. Anon., Sibylline Oracles, 1.90-1.103 (1st cent. BCE - 5th cent. CE) 1.90. 90 But as subdued by sleep; most happy men 1.91. of great heart, whom the immortal Saviour loved 1.92. The King, God. But they also did transgress 1.93. Smitten with folly. For with impudence 1.94. They mocked their fathers and their mothers scorned; 1.95. 95 Kinsmen they knew not, and they formed intrigue 1.96. Against their brothers. And they were impure 1.97. Having defiled themselves with human gore 1.98. And they made wars. And then upon them came 1.99. The last calamity sent forth from heaven 1.100. 100 Which snatched the dreadful men away from life; 1.101. And Hades then received them; it was called 1.102. Hades since Adam, having tasted death 1.103. Went first and earth encompassed him around.
34. Diodorus Siculus, Historical Library, 1.8.1-1.8.7 (1st cent. BCE - 1st cent. BCE) 1.8.1.  Concerning the first generation of the universe this is the account which we have received. But the first men to be born, he says, led an undisciplined and bestial life, setting out one by one to secure their sustece and taking for their food both the tenderest herbs and the fruits of wild trees. Then 1.8.2.  since they were attacked by the wild beasts, they came to each other's aid, being instructed by expediency, and when gathered together in this way by reason of their fear, they gradually came to recognize their mutual characteristics. 1.8.3.  And though the sounds which they made were at first unintelligible and indistinct, yet gradually they came to give articulation to their speech, and by agreeing with one another upon symbols for each thing which presented itself to them, made known among themselves the significance which was to be attached to each term. 1.8.4.  But since groups of this kind arose over every part of the inhabited world, not all men had the same language, inasmuch as every group organized the elements of its speech by mere chance. This is the explanation of the present existence of every conceivable kind of language, and, furthermore, out of these first groups to be formed came all the original nations of the world. 1.8.5.  Now the first men, since none of the things useful for life had yet been discovered, led a wretched existence, having no clothing to cover them, knowing not the use of dwelling and fire, and also being totally ignorant of cultivated food. 1.8.6.  For since they also even neglected the harvesting of the wild food, they laid by no store of its fruits against their needs; consequently large numbers of them perished in the winters because of the cold and the lack of food. 1.8.7.  Little by little, however, experience taught them both to take to the caves in winter and to store such fruits as could be preserved.
35. Lucretius Carus, On The Nature of Things, 5.1241-5.1242, 5.1281-5.1296 (1st cent. BCE - 1st cent. BCE)
36. Ovid, Metamorphoses, 1.89-1.150, 1.185-1.205, 1.237, 1.262-1.312, 15.870-15.879 (1st cent. BCE - missingth cent. CE)
37. Tibullus, Elegies, 1.3.35-1.3.50, 1.10.7-1.10.12 (1st cent. BCE - 1st cent. BCE)
38. Silius Italicus, Punica, 1.8-1.11, 1.268, 1.296-1.302 (1st cent. CE - 2nd cent. CE)
39. Tacitus, Annals, 3.28 (1st cent. CE - 2nd cent. CE) 3.28.  Then came Pompey's third consulate. But this chosen reformer of society, operating with remedies more disastrous than the abuses, this maker and breaker of his own enactments, lost by the sword what he was holding by the sword. The followed twenty crowded years of discord, during which law and custom ceased to exist: villainy was immune, decency not rarely a sentence of death. At last, in his sixth consulate, Augustus Caesar, feeling his power secure, cancelled the behests of his triumvirate, and presented us with laws to serve our needs in peace and under a prince. Thenceforward the fetters were tightened: sentries were set over us and, under the Papia-Poppaean law, lured on by rewards; so that, if a man shirked the privileges of paternity, the state, as universal parent, might step into the vacant inheritance. But they pressed their activities too far: the capital, Italy, every corner of the Roman world, had suffered from their attacks, and the positions of many had been wholly ruined. Indeed, a reign of terror was threatened, when Tiberius, for the fixing of a remedy, chose by lot five former consuls, five former praetors, and an equal number of ordinary senators: a body which, by untying many of the legal knots, gave for the time a measure of relief.
40. Tacitus, Histories, 1.2 (1st cent. CE - 2nd cent. CE)
41. Anon., Genesis Rabba, 34.8 (2nd cent. CE - 5th cent. CE) 34.8. וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה. 34.8. Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yocha ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)"
42. Pausanias, Description of Greece, 1.32.3-1.32.4 (2nd cent. CE - 2nd cent. CE) 1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god.
43. Papyri, Papyri Graecae Magicae, 13.288-13.295 (3rd cent. CE - 4th cent. CE)
44. Anon., 4 Ezra, 12, 11
45. Vergil, Aeneis, 1.262-1.304, 6.752-6.892, 8.324-8.325, 8.625-8.728 1.262. which good Acestes while in Sicily 1.263. had stored in jars, and prince-like sent away 1.264. with his Ioved guest;—this too Aeneas gave; 1.266. “Companions mine, we have not failed to feel 1.267. calamity till now. O, ye have borne 1.268. far heavier sorrow: Jove will make an end 1.269. also of this. Ye sailed a course hard by 1.270. infuriate Scylla's howling cliffs and caves. 1.271. Ye knew the Cyclops' crags. Lift up your hearts! 1.272. No more complaint and fear! It well may be 1.273. ome happier hour will find this memory fair. 1.274. Through chance and change and hazard without end 1.275. our goal is Latium ; where our destinies 1.276. beckon to blest abodes, and have ordained 1.277. that Troy shall rise new-born! Have patience all! 1.279. Such was his word, but vexed with grief and care 1.280. feigned hopes upon his forehead firm he wore 1.281. and locked within his heart a hero's pain. 1.282. Now round the welcome trophies of his chase 1.283. they gather for a feast. Some flay the ribs 1.284. and bare the flesh below; some slice with knives 1.285. and on keen prongs the quivering strips impale 1.286. place cauldrons on the shore, and fan the fires. 1.287. Then, stretched at ease on couch of simple green 1.288. they rally their lost powers, and feast them well 1.289. on seasoned wine and succulent haunch of game. 1.290. But hunger banished and the banquet done 1.291. in long discourse of their lost mates they tell 1.292. 'twixt hopes and fears divided; for who knows 1.293. whether the lost ones live, or strive with death 1.294. or heed no more whatever voice may call? 1.295. Chiefly Aeneas now bewails his friends 1.296. Orontes brave and fallen Amycus 1.297. or mourns with grief untold the untimely doom 1.299. After these things were past, exalted Jove 1.300. from his ethereal sky surveying clear 1.301. the seas all winged with sails, lands widely spread 1.302. and nations populous from shore to shore 1.303. paused on the peak of heaven, and fixed his gaze 1.304. on Libya . But while he anxious mused 6.752. Came on my view; their hands made stroke at Heaven 6.753. And strove to thrust Jove from his seat on high. 6.754. I saw Salmoneus his dread stripes endure 6.755. Who dared to counterfeit Olympian thunder 6.756. And Jove's own fire. In chariot of four steeds 6.757. Brandishing torches, he triumphant rode 6.758. Through throngs of Greeks, o'er Elis ' sacred way 6.759. Demanding worship as a god. 0 fool! 6.760. To mock the storm's inimitable flash— 6.761. With crash of hoofs and roll of brazen wheel! 6.762. But mightiest Jove from rampart of thick cloud 6.763. Hurled his own shaft, no flickering, mortal flame 6.764. And in vast whirl of tempest laid him low. 6.765. Next unto these, on Tityos I looked 6.766. Child of old Earth, whose womb all creatures bears: 6.767. Stretched o'er nine roods he lies; a vulture huge 6.768. Tears with hooked beak at his immortal side 6.769. Or deep in entrails ever rife with pain 6.770. Gropes for a feast, making his haunt and home 6.771. In the great Titan bosom; nor will give 6.772. To ever new-born flesh surcease of woe. 6.773. Why name Ixion and Pirithous 6.774. The Lapithae, above whose impious brows 6.775. A crag of flint hangs quaking to its fall 6.776. As if just toppling down, while couches proud 6.777. Propped upon golden pillars, bid them feast 6.778. In royal glory: but beside them lies 6.779. The eldest of the Furies, whose dread hands 6.780. Thrust from the feast away, and wave aloft 6.781. A flashing firebrand, with shrieks of woe. 6.782. Here in a prison-house awaiting doom 6.783. Are men who hated, long as life endured 6.784. Their brothers, or maltreated their gray sires 6.785. Or tricked a humble friend; the men who grasped 6.786. At hoarded riches, with their kith and kin 6.787. Not sharing ever—an unnumbered throng; 6.788. Here slain adulterers be; and men who dared 6.789. To fight in unjust cause, and break all faith 6.790. With their own lawful lords. Seek not to know 6.791. What forms of woe they feel, what fateful shape 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels 6.794. Lashed to the whirling spokes; in his sad seat 6.795. Theseus is sitting, nevermore to rise; 6.796. Unhappy Phlegyas uplifts his voice 6.797. In warning through the darkness, calling loud 6.798. ‘0, ere too late, learn justice and fear God!’ 6.799. Yon traitor sold his country, and for gold 6.800. Enchained her to a tyrant, trafficking 6.801. In laws, for bribes enacted or made void; 6.802. Another did incestuously take 6.803. His daughter for a wife in lawless bonds. 6.804. All ventured some unclean, prodigious crime; 6.805. And what they dared, achieved. I could not tell 6.806. Not with a hundred mouths, a hundred tongues 6.807. Or iron voice, their divers shapes of sin 6.809. So spake Apollo's aged prophetess. 6.810. “Now up and on!” she cried. “Thy task fulfil! 6.811. We must make speed. Behold yon arching doors 6.812. Yon walls in furnace of the Cyclops forged! 6.813. 'T is there we are commanded to lay down 6.814. Th' appointed offering.” So, side by side 6.815. Swift through the intervening dark they strode 6.816. And, drawing near the portal-arch, made pause. 6.817. Aeneas, taking station at the door 6.818. Pure, lustral waters o'er his body threw 6.820. Now, every rite fulfilled, and tribute due 6.821. Paid to the sovereign power of Proserpine 6.822. At last within a land delectable 6.823. Their journey lay, through pleasurable bowers 6.824. of groves where all is joy,—a blest abode! 6.825. An ampler sky its roseate light bestows 6.826. On that bright land, which sees the cloudless beam 6.827. of suns and planets to our earth unknown. 6.828. On smooth green lawns, contending limb with limb 6.829. Immortal athletes play, and wrestle long 6.830. 'gainst mate or rival on the tawny sand; 6.831. With sounding footsteps and ecstatic song 6.832. Some thread the dance divine: among them moves 6.833. The bard of Thrace, in flowing vesture clad 6.834. Discoursing seven-noted melody 6.835. Who sweeps the numbered strings with changeful hand 6.836. Or smites with ivory point his golden lyre. 6.837. Here Trojans be of eldest, noblest race 6.838. Great-hearted heroes, born in happier times 6.839. Ilus, Assaracus, and Dardanus 6.840. Illustrious builders of the Trojan town. 6.841. Their arms and shadowy chariots he views 6.842. And lances fixed in earth, while through the fields 6.843. Their steeds without a bridle graze at will. 6.844. For if in life their darling passion ran 6.845. To chariots, arms, or glossy-coated steeds 6.846. The self-same joy, though in their graves, they feel. 6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 6.849. Victorious paeans on the fragrant air 6.850. of laurel groves; and hence to earth outpours 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land 6.853. Fell wounded on the field; here holy priests 6.854. Who kept them undefiled their mortal day; 6.855. And poets, of whom the true-inspired song 6.856. Deserved Apollo's name; and all who found 6.857. New arts, to make man's life more blest or fair; 6.858. Yea! here dwell all those dead whose deeds bequeath 6.859. Deserved and grateful memory to their kind. 6.860. And each bright brow a snow-white fillet wears. 6.861. Unto this host the Sibyl turned, and hailed 6.862. Musaeus, midmost of a numerous throng 6.863. Who towered o'er his peers a shoulder higher: 6.864. “0 spirits blest! 0 venerable bard! 6.865. Declare what dwelling or what region holds 6.866. Anchises, for whose sake we twain essayed 6.867. Yon passage over the wide streams of hell.” 6.868. And briefly thus the hero made reply: 6.869. “No fixed abode is ours. In shadowy groves 6.870. We make our home, or meadows fresh and fair 6.871. With streams whose flowery banks our couches be. 6.872. But you, if thitherward your wishes turn 6.873. Climb yonder hill, where I your path may show.” 6.874. So saying, he strode forth and led them on 6.875. Till from that vantage they had prospect fair 6.876. of a wide, shining land; thence wending down 6.877. They left the height they trod; for far below 6.878. Father Anchises in a pleasant vale 6.879. Stood pondering, while his eyes and thought surveyed 6.880. A host of prisoned spirits, who there abode 6.881. Awaiting entrance to terrestrial air. 6.882. And musing he reviewed the legions bright 6.883. of his own progeny and offspring proud— 6.884. Their fates and fortunes, virtues and great deeds. 6.885. Soon he discerned Aeneas drawing nigh 6.886. o'er the green slope, and, lifting both his hands 6.887. In eager welcome, spread them swiftly forth. 6.888. Tears from his eyelids rained, and thus he spoke: 6.889. “Art here at last? Hath thy well-proven love 6.890. of me thy sire achieved yon arduous way? 6.891. Will Heaven, beloved son, once more allow 6.892. That eye to eye we look? and shall I hear 8.324. tood open, deeply yawning, just as if 8.325. the riven earth should crack, and open wide 8.625. “Great leader of the Teucrians, while thy life 8.626. in safety stands, I call not Trojan power 8.627. vanquished or fallen. But to help thy war 8.628. my small means match not thy redoubled name. 8.629. Yon Tuscan river is my bound. That way 8.630. Rutulia thrusts us hard and chafes our wall 8.631. with loud, besieging arms. But I propose 8.632. to league with thee a numerous array 8.633. of kings and mighty tribes, which fortune strange 8.634. now brings to thy defence. Thou comest here 8.635. because the Fates intend. Not far from ours 8.636. a city on an ancient rock is seen 8.637. Agylla, which a warlike Lydian clan 8.638. built on the Tuscan hills. It prospered well 8.639. for many a year, then under the proud yoke 8.640. of King Mezentius it came and bore 8.641. his cruel sway. Why tell the loathsome deeds 8.642. and crimes unspeakable the despot wrought? 8.643. May Heaven requite them on his impious head 8.644. and on his children! For he used to chain 8.645. dead men to living, hand on hand was laid 8.646. and face on face,—torment incredible! 8.647. Till, locked in blood-stained, horrible embrace 8.648. a lingering death they found. But at the last 8.649. his people rose in furious despair 8.650. and while he blasphemously raged, assailed 8.651. his life and throne, cut down his guards 8.652. and fired his regal dwellings; he, the while 8.653. escaped immediate death and fied away 8.654. to the Rutulian land, to find defence 8.655. in Turnus hospitality. To-day 8.656. Etruria, to righteous anger stirred 8.657. demands with urgent arms her guilty King. 8.658. To their large host, Aeneas, I will give 8.659. an added strength, thyself. For yonder shores 8.660. re-echo with the tumult and the cry 8.661. of ships in close array; their eager lords 8.662. are clamoring for battle. But the song 8.663. of the gray omen-giver thus declares 8.664. their destiny: ‘O goodly princes born 8.665. of old Maeonian lineage! Ye that are 8.666. the bloom and glory of an ancient race 8.667. whom just occasions now and noble rage 8.668. enflame against Mezentius your foe 8.669. it is decreed that yonder nation proud 8.670. hall never submit to chiefs Italian-born. 8.671. Seek ye a king from far!’ So in the field 8.672. inert and fearful lies Etruria's force 8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume 8.676. the sacred emblems of Etruria's king 8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line 8.682. is half Italian-born. Thyself art he 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me 8.714. Olympus calls. My goddess-mother gave 8.715. long since her promise of a heavenly sign 8.716. if war should burst; and that her power would bring 8.717. a panoply from Vulcan through the air 8.718. to help us at our need. Alas, what deaths 8.719. over Laurentum's ill-starred host impend! 8.720. O Turnus, what a reckoning thou shalt pay 8.721. to me in arms! O Tiber, in thy wave 8.722. what helms and shields and mighty soldiers slain 8.723. hall in confusion roll! Yea, let them lead 8.725. He said: and from the lofty throne uprose. 8.726. Straightway he roused anew the slumbering fire 8.727. acred to Hercules, and glad at heart 8.728. adored, as yesterday, the household gods
46. Vergil, Eclogues, 4.4-4.10 4.4. woods worthy of a Consul let them be. 4.5. Now the last age by Cumae's Sibyl sung 4.6. has come and gone, and the majestic roll 4.7. of circling centuries begins anew: 4.8. justice returns, returns old Saturn's reign 4.9. with a new breed of men sent down from heaven. 4.10. Only do thou, at the boy's birth in whom
47. Vergil, Georgics, 1.100, 1.104-1.106, 1.112-1.113, 1.118-1.148, 1.150-1.159 1.100. With refuse rich to soak the thirsty soil 1.104. oft, too, 'twill boot to fire the naked fields 1.105. And the light stubble burn with crackling flames; 1.106. Whether that earth therefrom some hidden strength 1.112. Or that it hardens more and helps to bind 1.113. The gaping veins, lest penetrating showers 1.118. Hales o'er them; from the far Olympian height 1.119. Him golden Ceres not in vain regards; 1.120. And he, who having ploughed the fallow plain 1.121. And heaved its furrowy ridges, turns once more 1.122. Cross-wise his shattering share, with stroke on stroke 1.123. The earth assails, and makes the field his thrall. 1.124. Pray for wet summers and for winters fine 1.125. Ye husbandmen; in winter's dust the crop 1.126. Exceedingly rejoice, the field hath joy; 1.127. No tilth makes placeName key= 1.128. Nor Gargarus his own harvests so admire. 1.129. Why tell of him, who, having launched his seed 1.130. Sets on for close encounter, and rakes smooth 1.131. The dry dust hillocks, then on the tender corn 1.132. Lets in the flood, whose waters follow fain; 1.133. And when the parched field quivers, and all the blade 1.134. Are dying, from the brow of its hill-bed 1.135. See! see! he lures the runnel; down it falls 1.136. Waking hoarse murmurs o'er the polished stones 1.137. And with its bubblings slakes the thirsty fields? 1.138. Or why of him, who lest the heavy ear 1.139. O'erweigh the stalk, while yet in tender blade 1.140. Feeds down the crop's luxuriance, when its growth 1.141. First tops the furrows? Why of him who drain 1.142. The marsh-land's gathered ooze through soaking sand 1.143. Chiefly what time in treacherous moons a stream 1.144. Goes out in spate, and with its coat of slime 1.145. Holds all the country, whence the hollow dyke 1.146. Sweat steaming vapour? 1.147. But no whit the more 1.148. For all expedients tried and travail borne 1.150. Do greedy goose and Strymon-haunting crane 1.151. And succory's bitter fibres cease to harm 1.152. Or shade not injure. The great Sire himself 1.153. No easy road to husbandry assigned 1.154. And first was he by human skill to rouse 1.155. The slumbering glebe, whetting the minds of men 1.156. With care on care, nor suffering realm of hi 1.157. In drowsy sloth to stagnate. Before Jove 1.158. Fields knew no taming hand of husbandmen; 1.159. To mark the plain or mete with boundary-line—

Subjects of this text:

subject	book bibliographic info
abraham	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
achilles (mythological hero)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
aemilius sura	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116
aeschylus	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
aetiology	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79
aetiology of labor	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
ages,myths of	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202
aim (σκοπóς)	Schibli (2002), Hierocles of Alexandria, 173
ancient/barbarian wisdom,development of interest in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
angelic descent,historiographical appeal to	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
animals	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
anthropology,,historical anthropology	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
anthropology	Wolfsdorf (2020), Early Greek Ethics, 502
aphrodite	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199
apocalypse,genre	Crabb (2020), Luke/Acts and the End of History, 109
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
approximation to the divine (in homeric and hesiodic poetry)	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
apuleius	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
ares	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 80
aristotle,on death	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
aristotle	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
artemis	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
asael,azael,as culture-hero	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
asia minor	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
audience	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
augustus	Crabb (2020), Luke/Acts and the End of History, 109
bernabé,alberto	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
bios (way of life)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85
blasphemy	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
blood	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
book of the watchers,and greco-roman culture	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
boys-stones,g. r.	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
bremmer,jan n.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
cain,cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cainites as,fallen angels as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
cainites as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
carthage	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
catalogue	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199
causes	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
chaldaean oracles,charakteres	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
chronography,enochic texts and traditions in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
city of the just,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
civilization,as decline	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
civilization,origins of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cleombrotus	Fowler (2014), Plato in the Third Sophistic, 44
closure,ambiguous	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
cosmetics,cosmetology,and promiscuity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cosmetics,cosmetology,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
cosmogony	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
cosmos/kosmos	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318
cultural history	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
cumont,franz	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
cyclical schemas of history	Crabb (2020), Luke/Acts and the End of History, 83
daemones	Fowler (2014), Plato in the Third Sophistic, 44
daemonology	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230
daimon,empedoclean	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
daimon/daimones	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416
daimon	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
daimons	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
daimôn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318
darius (king of persia)	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
death	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
death and the afterlife,conceptions of death	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,funerary inscriptions	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,hades (underworld)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,isles of the blessed/elysian fields	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,reincarnation	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,soul (psyche)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,tartaros (abyss below hades)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
decline,historical	Crabb (2020), Luke/Acts and the End of History, 83, 109
democritus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
deucalion and pyrrha	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202
dicaearchus of messana,,influence of aristotle on	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
dicaearchus of messana	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
diets,,and health	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 85
discrepancy,between words and deeds	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
divine likeness (θεία όμοίωσις)	Schibli (2002), Hierocles of Alexandria, 173
eleusinian mysteries	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
emotions,anger/rage	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
emotions,love/passion	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
emotions,pity	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
empedocles,theology and epistemology in'	Tor (2017), Mortal and Divine in Early Greek Epistemology, 318
empedocles	Fowler (2014), Plato in the Third Sophistic, 44
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
eris	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80
ethnography,and anthropology	Wolfsdorf (2020), Early Greek Ethics, 502
ethnography	Wolfsdorf (2020), Early Greek Ethics, 502
eusebein,personified in empedocles	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
evil	Fowler (2014), Plato in the Third Sophistic, 44
excrement	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
fable	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
fides	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
fire	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
fisheaters (icthyophagoi)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 85
flavian,culture	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
flavian,literature/texts	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
flesh	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
four- (or five‐) kingdom paradigm	Crabb (2020), Luke/Acts and the End of History, 109
françois,gilbert	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416
funerals	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
garcía teijeiro,m.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
genealogical reckoning	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 41
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
ghosts	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
giants	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
gifts	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 81
glossa,free from mania	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
gods,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
gods	Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 394; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
gold	Schibli (2002), Hierocles of Alexandria, 173
golden age,as moral value	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92
golden age,in georgic	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92
golden age,in myth	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92
golden age/race	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318
golden age	Crabb (2020), Luke/Acts and the End of History, 83; Fowler (2014), Plato in the Third Sophistic, 44; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
goldhill,simon	Wolfsdorf (2020), Early Greek Ethics, 502
good	Fowler (2014), Plato in the Third Sophistic, 44
graf,fritz	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
hades,judgment of	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13
hades	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318
hannibal,impiety of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
hatred	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
hera	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
heraclitus	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
hercules	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
heroes	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229
heroism	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44
hesiod,allusions to	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
hesiod,ambivalence in	Tor (2017), Mortal and Divine in Early Greek Epistemology, 318
hesiod,and parmenides	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
hesiod,and philosophy	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
hesiod,and xenophanes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
hesiod,his narrative of human races	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
hesiod,myth of the races in	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 45
hesiod,the muses address	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317
hesiod,theogony	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416
hesiod	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39; Crabb (2020), Luke/Acts and the End of History, 109; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416; Fowler (2014), Plato in the Third Sophistic, 44; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 45; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185
hippocratic writers	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
homer,odyssey	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
homer	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 81
homeric similes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
honey,use of,in ritual	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
hooker,j. t.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
horses	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
hot/cold	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
hundt,magnus	Wolfsdorf (2020), Early Greek Ethics, 502
hunger	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79
hymn to demeter	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
hypotheses	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
iliad	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12
ingold,tim	Wolfsdorf (2020), Early Greek Ethics, 502
inscriptions,funerary	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
intertextuality	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
irony	Crabb (2020), Luke/Acts and the End of History, 109
islands of the blessed	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
isles of the blest	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 80
jaeger,w.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
judgement,final	Crabb (2020), Luke/Acts and the End of History, 109
jupiter	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394
juxtaposition	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
knowledge,human and divine	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
knowledge	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
labor,in hesiod	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
labor	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
leaving the city,as a metaliterary metaphor	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
life of greece (dicaearchus of messana)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
lucretius,account of early man	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 45
madness,in empedocles	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
marcus aurelius	Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392
media	Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116
metalworking,and female vanity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,and idolatry	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,and violence	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,as angelic teaching	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
metalworking,as invention of cainites	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
middle platonism	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
milk,use of,in libations	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
molinos tejada,m. t.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
moral disgust	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
muse in empedocles	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
muses,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
myth,of the races	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
myth/mythology/μῦýθοι	Fowler (2014), Plato in the Third Sophistic, 44
myth	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
myth of er	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
narratology,affective/cognitive	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
naturalistic accounts	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
necromancy	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
nero	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
nicander	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
noachite commandments	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
noah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
nostalgia	Crabb (2020), Luke/Acts and the End of History, 83
oath/oath	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199
odysseus (mythological hero)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
odyssey	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12
olympian	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
orphic tradition	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
pain/suffering	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
pandora	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80
parmenides,and hesiod	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
parmenides,and xenophanes	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
pastoralism	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
periodisation of history	Crabb (2020), Luke/Acts and the End of History, 83, 109
perses	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
petelia, hipponion	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44
petelia, orphic life	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44
phanes	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202
physics	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
pindar,olympian	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
pindar	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
plato,kratylos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416
plato,symposium	Fowler (2014), Plato in the Third Sophistic, 44
plato	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12
platonic	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
plutarch	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
plutarch of chaeronea	Fowler (2014), Plato in the Third Sophistic, 44
poetry,and aristocratic power	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81
politics (aristotle)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
power	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
prayer,empedocles to the muse	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
prayer	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
proclus	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
progress,historical	Crabb (2020), Luke/Acts and the End of History, 83
prometheus	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
punishment	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
purification	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
pythagoras/pythagorean/pythagoreanism	Fowler (2014), Plato in the Third Sophistic, 44
pythagoras	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
pythagorean	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44
pythagoreanism	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416
reincarnation	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
religion,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
ritual,false	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
roman empire	Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392
rosenmeyer,t. g.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
sack of troy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
saguntum	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
salamis	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
salvation cults	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13
scipio (africanus)	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
socrates	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
soul	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
spectacle	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
spirit	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
stesichorus	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
styx	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199
suffering,as sign of the end	Crabb (2020), Luke/Acts and the End of History, 109
suffering,suffering as discipline	Crabb (2020), Luke/Acts and the End of History, 83
suicide	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
taboo	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
tatian and celsus,,ancient/barbarian wisdom,development of interest in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
tatian and celsus,,biographical information	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
tatian and celsus,,middle platonism of	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
tatian and celsus	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48
teleology\n,view of history	Crabb (2020), Luke/Acts and the End of History, 109
temporal terminology\n,saeculum	Crabb (2020), Luke/Acts and the End of History, 83
textual transmission,premodern	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108
theano	Fowler (2014), Plato in the Third Sophistic, 44
thebes	Fowler (2014), Plato in the Third Sophistic, 44
thucydides	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38
torah,and enochic literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
torture	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
transgression	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199
trojan war,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
troy,fall of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
troy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 185
tubal-cain	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
utopian	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44
varro	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92
violence,antediluvian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38
violent	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120
virgil,and hesiod	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61
water in ritual purification,pure spring in empedocles	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94
wet/dry	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8
wine,use of,in libations	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230
works and days (hesiod)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85
xenophanes,and hesiod	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
xenophanes,and parmenides	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318
xenophanes,insisting on a strict boundary between mortal and divine	Tor (2017), Mortal and Divine in Early Greek Epistemology, 318
zeus	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 393, 394; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185