Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 170-172
καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες For fair-tressed Helen. They were screened as well
ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην In death. Lord Zeus arranged it that they might
ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν Live far from others. Thus they came to dwell

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

54 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, 101-169, 171-247, 25-27, 276-279, 28, 280-285, 29-64, 649, 65, 650, 66-100 (8th cent. BCE - 7th cent. BCE) 100. Which brought the Death-Gods. Now in misery
6. Hesiod, Theogony, 154-210, 270-336, 453-506, 61, 617-735, 770-775, 820-880, 95, 950-955, 96-100 (8th cent. BCE - 7th cent. BCE) 100. Employing gentle words persuasively
7. Homer, Iliad, 1.247-1.249, 1.271-1.272, 3.278-3.279, 5.302-5.304, 6.146-6.149, 6.322-6.328, 7.324-7.325, 7.442-7.463, 9.93-9.95, 9.143, 9.285, 9.412-9.414, 11.636-11.637, 12.5-12.33, 12.381-12.383, 12.447-12.449, 13.62-13.65, 15.236-15.238, 15.690-15.693, 16.384-16.392, 17.673, 17.679, 18.117-18.119, 19.259-19.260, 20.285-20.287, 21.252-21.253, 21.462-21.466, 21.494-21.495, 24.526 (8th cent. BCE - 7th cent. BCE) 1.247. /the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime 1.248. /the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime 1.249. /the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime 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 3.278. /Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.279. /Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 5.302. /eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 5.303. /eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 5.304. /eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 6.146. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. 6.147. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. 6.148. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. 6.149. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. 6.322. /the spear-point of bronze, around which ran a ring of gold. He found Paris in his chamber busied with his beauteous arms, his shield and his corselet, and handling his curved bow; and Argive Helen sat amid her serving-women and appointed to them their glorious handiwork. 6.323. /the spear-point of bronze, around which ran a ring of gold. He found Paris in his chamber busied with his beauteous arms, his shield and his corselet, and handling his curved bow; and Argive Helen sat amid her serving-women and appointed to them their glorious handiwork. 6.324. /the spear-point of bronze, around which ran a ring of gold. He found Paris in his chamber busied with his beauteous arms, his shield and his corselet, and handling his curved bow; and Argive Helen sat amid her serving-women and appointed to them their glorious handiwork. 6.325. /And at sight of him Hector rebuked him with words of shame:Strange man, thou dost not well to nurse this anger in thy heart. Thy people are perishing about the town and the steep wall in battle, and it is because of thee that the battle-cry and the war are ablaze about this city; thou wouldest thyself vent wrath on any other 6.326. /And at sight of him Hector rebuked him with words of shame:Strange man, thou dost not well to nurse this anger in thy heart. Thy people are perishing about the town and the steep wall in battle, and it is because of thee that the battle-cry and the war are ablaze about this city; thou wouldest thyself vent wrath on any other 6.327. /And at sight of him Hector rebuked him with words of shame:Strange man, thou dost not well to nurse this anger in thy heart. Thy people are perishing about the town and the steep wall in battle, and it is because of thee that the battle-cry and the war are ablaze about this city; thou wouldest thyself vent wrath on any other 6.328. /And at sight of him Hector rebuked him with words of shame:Strange man, thou dost not well to nurse this anger in thy heart. Thy people are perishing about the town and the steep wall in battle, and it is because of thee that the battle-cry and the war are ablaze about this city; thou wouldest thyself vent wrath on any other 7.324. /they feasted, nor did their hearts lack aught of the equal feast. And unto Aias for his honour was the long chine given by the warrior son of Atreus, wide-ruling Agamemnon.But when they had put from them the desire of food and drink, first of all the old man began to weave the web of counsel for them 7.325. /even Nestor, whose rede had of old ever seemed the best. He with good intent addressed their gathering and spake among them:Son of Atreus and ye other princes of the hosts of Achaea, lo, full many long-haired Achaeans are dead, whose dark blood keen Ares hath now spilt about fair-flowing Scamander 7.442. /And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.443. /And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.444. /And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 7.445. /And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench 7.446. /And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench 7.447. /And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench 7.448. /And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench 7.449. /And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench 7.450. /but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.451. /but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.452. /but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.453. /but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.454. /but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.455. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land 7.456. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land 7.457. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land 7.458. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land 7.459. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land 7.460. /then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other 7.461. /then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other 7.462. /then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other 7.463. /then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other 9.93. /to his hut, and set before them a feast to satisfy the heart. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, first of all the old man began to weave the web of counsel for them, even Nestor, whose rede had of old ever seemed the best. 9.94. /to his hut, and set before them a feast to satisfy the heart. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, first of all the old man began to weave the web of counsel for them, even Nestor, whose rede had of old ever seemed the best. 9.95. /He with good intent addressed their gathering and spake among them:Most glorious son of Atreus, Agamemnon, king of men, with thee will I begin and with thee make an end, for that thou art king over many hosts, and to thee Zeus hath vouchsafed the sceptre and judgements, that thou mayest take counsel for thy people. 9.143. /that be fairest after Argive Helen. And if we return to Achaean Argos, the richest of lands, he shall be my son, and I will honour him even as Orestes that is reared in all abundance, my son well-beloved. Three daughters have I in my well-builded hall 9.285. /that is reared in all abundance, his son well-beloved. 9.412. /For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land 9.413. /For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land 9.414. /For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land 11.636. /twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.637. /twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 12.5. /So then amid the huts the valiant son of Menoetius was tending the wounded Eurypylus, but the others, Argives and Trojans, fought on in throngs, nor were the ditch of the Danaans and their wide wall above long to protect them 12.5. /the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.6. /the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.7. /the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.8. /the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.9. /the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.10. /As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.11. /As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.12. /As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.13. /As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.14. /As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.15. /and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.16. /and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.17. /and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.18. /and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.19. /and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.20. /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 12.21. /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 12.22. /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 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 12.24. /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 12.25. /and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil 12.26. /and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil 12.27. /and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil 12.28. /and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil 12.29. /and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil 12.30. /and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.31. /and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.32. /and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.33. /and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.381. /for he smote him with a huge jagged rock, that lay the topmost of all within the wall by the battlements. Not easily with both hands could a man, such as mortals now are, hold it, were he never so young and strong, but Aias lifted it on high and hurled it, and he shattered the four-horned helmet, and crushed together 12.382. /for he smote him with a huge jagged rock, that lay the topmost of all within the wall by the battlements. Not easily with both hands could a man, such as mortals now are, hold it, were he never so young and strong, but Aias lifted it on high and hurled it, and he shattered the four-horned helmet, and crushed together 12.383. /for he smote him with a huge jagged rock, that lay the topmost of all within the wall by the battlements. Not easily with both hands could a man, such as mortals now are, hold it, were he never so young and strong, but Aias lifted it on high and hurled it, and he shattered the four-horned helmet, and crushed together 12.447. /And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.448. /And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. /And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 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. 17.673. /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 18.117. /even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.118. /even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.119. /even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 19.259. /made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 19.260. /take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes 20.285. /crying a terrible cry; and Aeneas grasped in his hand a stone—a mighty deed—one that not two mortals could bear, such as men are now; yet lightly did he wield it even alone. Then would Aeneas have smitten him with the stone, as he rushed upon him, either on helm or on the shield that had warded from him woeful destruction 20.286. /crying a terrible cry; and Aeneas grasped in his hand a stone—a mighty deed—one that not two mortals could bear, such as men are now; yet lightly did he wield it even alone. Then would Aeneas have smitten him with the stone, as he rushed upon him, either on helm or on the shield that had warded from him woeful destruction 20.287. /crying a terrible cry; and Aeneas grasped in his hand a stone—a mighty deed—one that not two mortals could bear, such as men are now; yet lightly did he wield it even alone. Then would Aeneas have smitten him with the stone, as he rushed upon him, either on helm or on the shield that had warded from him woeful destruction 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 21.462. /in utter ruin with their children and their honoured wives. Then spake unto him lord Apollo, that worketh afar:Shaker of Earth, as nowise sound of mind wouldest thou count me, if I should war with thee for the sake of mortals, pitiful creatures, that like unto leaves 21.463. /in utter ruin with their children and their honoured wives. Then spake unto him lord Apollo, that worketh afar:Shaker of Earth, as nowise sound of mind wouldest thou count me, if I should war with thee for the sake of mortals, pitiful creatures, that like unto leaves 21.464. /in utter ruin with their children and their honoured wives. Then spake unto him lord Apollo, that worketh afar:Shaker of Earth, as nowise sound of mind wouldest thou count me, if I should war with thee for the sake of mortals, pitiful creatures, that like unto leaves 21.465. /are now full of flaming life, eating the fruit of the field, and now again pine away and perish. Nay, with speed let us cease from strife, and let them do battle by themselves. 21.466. /are now full of flaming life, eating the fruit of the field, and now again pine away and perish. Nay, with speed let us cease from strife, and let them do battle by themselves. 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; 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
8. Homer, Odyssey, 3.236-3.238, 4.561-4.569, 11.368, 11.485, 11.565-11.627 (8th cent. BCE - 7th cent. BCE)
9. Aeschylus, Eumenides, 274, 273 (6th cent. BCE - 5th cent. BCE) 273. μέγας γὰρ Ἅιδης ἐστὶν εὔθυνος βροτῶν
10. Aeschylus, Persians, 608-699, 607 (6th cent. BCE - 5th cent. BCE) 607. τοιγὰρ κέλευθον τήνδʼ ἄνευ τʼ ὀχημάτων
11. Aeschylus, Suppliant Women, 101-103, 100 (6th cent. BCE - 5th cent. BCE) 100. πᾶν ἄπονον δαιμονίων. 100. all that is wrought by the powers divine is free from toil. Seated on his holy throne, unmoved, in mysterious ways he accomplishes his will. Chorus
12. 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."
13. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE)
14. Pindar, Fragments, 133 (6th cent. BCE - 5th cent. BCE)
15. Pindar, Nemean Odes, 10.7 (6th cent. BCE - 5th cent. BCE)
16. Pindar, Olympian Odes, 2.35-2.45, 2.56-2.80, 9.42-9.53 (6th cent. BCE - 5th cent. BCE)
17. Pindar, Pythian Odes, 7 (6th cent. BCE - 5th cent. BCE)
18. Herodotus, Histories, 4.187 (5th cent. BCE - 5th cent. BCE) 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.
19. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 28b. and there is no danger that it will stop with me. But perhaps someone might say: Are you then not ashamed, Socrates, of having followed such a pursuit, that you are now in danger of being put to death as a result? But I should make to him a just reply: You do not speak well, Sir, if you think a man in whom there is even a little merit ought to consider danger of life or death, and not rather regard this only, when he does things, whether the things he does are right or wrong and the acts of a good or a bad man. For according to your argument all the demigod
20. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) 522e. take my death easily. For no man fears the mere act of dying, except he be utterly irrational and unmanly; doing wrong is what one fears: for to arrive in the nether world having one’s soul full fraught with a heap of misdeeds is the uttermost of all evils. And now, if you do not mind, I would like to tell you a tale to show you that the case is so. Call. Well, as you have completed the rest of the business, go on and complete this also.
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, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
24. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) 268e. by eliminating part after part, and in that way reach the ultimate object of our search. Shall we do that? Y. Soc. By all means. Str. Then please pay careful attention to my story, just as if you were a child; and anyway you are not much too old for children’s tales. Y. Soc. Please tell the story. Str. of the portents recorded in ancient tales many did happen and will happen again. Such an one is the portent connected with the tale of the quarrel between Atreus and Thyestes. You have doubtless heard of it and remember what is said to have taken place. Y. Soc. You refer, I suppose, to the token of the golden lamb.
25. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 615a. and wailing as they recalled how many and how dreadful things they had suffered and seen in their journey beneath the earth—it lasted a thousand years—while those from heaven related their delights and visions of a beauty beyond words. To tell it all, Glaucon, would take all our time, but the sum, he said, was this. For all the wrongs they had ever done to anyone and all whom they had severally wronged they had paid the penalty in turn tenfold for each, and the measure of this was by periods of a hundred years each
26. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
27. Sophocles, Oedipus At Colonus, 622, 621 (5th cent. BCE - 5th cent. BCE)
28. Xenophon, Apology, 11, 13, 10 (5th cent. BCE - 4th cent. BCE)
29. 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
30. 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.
31. Cicero, Republic, 2.3 (2nd cent. BCE - 1st cent. BCE) 2.3. Quam ob rem, ut ille solebat, ita nunc mea repetet oratio populi originem; libenter enim etiam verbo utor Catonis. Facilius autem, quod est propositum, consequar, si nostram rem publicam vobis et nascentem et crescentem et adultam et iam firmam atque robustam ostendero, quam si mihi aliquam, ut apud Platonem Socrates, ipse finxero.
32. Hebrew Bible, Daniel, 2 (2nd cent. BCE - 2nd cent. BCE)
33. 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.
34. 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.
35. Lucretius Carus, On The Nature of Things, 3.417-3.418, 3.830-3.831 (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. Plutarch, Sertorius, 8.2 (1st cent. CE - 2nd cent. CE)
38. Seneca The Younger, Phaedra, 484-558, 483 (1st cent. CE - 1st cent. CE)
39. Silius Italicus, Punica, 1.8-1.11, 1.268, 1.296-1.302 (1st cent. CE - 2nd cent. CE)
40. 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.
41. Tacitus, Histories, 1.2 (1st cent. CE - 2nd cent. CE)
42. 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)"
43. Lucian, A True Story, 2.6-2.11, 2.17 (2nd cent. CE - 2nd cent. CE)
44. 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.
45. Diogenes Laertius, Lives of The Philosophers, 7.102, 7.106, 8.19 (3rd cent. CE - 3rd cent. CE) 7.102. Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred. 7.106. Thus things of the preferred class are those which have positive value, e.g. amongst mental qualities, natural ability, skill, moral improvement, and the like; among bodily qualities, life, health, strength, good condition, soundness of organs, beauty, and so forth; and in the sphere of external things, wealth, fame, noble birth, and the like. To the class of things rejected belong, of mental qualities, lack of ability, want of skill, and the like; among bodily qualities, death, disease, weakness, being out of condition, mutilation, ugliness, and the like; in the sphere of external things, poverty, ignominy, low birth, and so forth. But again there are things belonging to neither class; such are not preferred, neither are they rejected. 8.19. Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts.
46. Plotinus, Enneads, 1.6.8 (3rd cent. CE - 3rd cent. CE)
47. Anon., 4 Ezra, 12, 11
48. Anon., Panegyrici Latini, 3.23.4
49. Demosthenes, Orations, 25.53, 60.34
50. Epicurus, Letter To Herodotus, 10.63
51. Vergil, Aeneis, 1.262-1.304, 6.535, 6.637-6.678, 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 6.535. To great Aeneas. The light shallop groaned 6.637. A feeble shout, or vainly opened wide 6.639. Here Priam's son, with body rent and torn 6.640. Deiphobus Deïphobus is seen,—his mangled face 6.641. His face and bloody hands, his wounded head 6.642. of ears and nostrils infamously shorn. 6.643. Scarce could Aeneas know the shuddering shade 6.644. That strove to hide its face and shameful scar; 6.645. But, speaking first, he said, in their own tongue: 6.646. “Deiphobus, strong warrior, nobly born 6.647. of Teucer's royal stem, what ruthless foe 6.648. Could wish to wreak on thee this dire revenge? 6.649. Who ventured, unopposed, so vast a wrong? 6.650. The rumor reached me how, that deadly night 6.651. Wearied with slaying Greeks, thyself didst fall 6.652. Prone on a mingled heap of friends and foes. 6.653. Then my own hands did for thy honor build 6.654. An empty tomb upon the Trojan shore 6.655. And thrice with echoing voice I called thy shade. 6.656. Thy name and arms are there. But, 0 my friend 6.657. Thee could I nowhere find, but launched away 6.658. Nor o'er thy bones their native earth could fling.” 6.659. To him the son of Priam thus replied: 6.660. “Nay, friend, no hallowed rite was left undone 6.661. But every debt to death and pity due 6.662. The shades of thy Deiphobus received. 6.663. My fate it was, and Helen's murderous wrong 6.664. Wrought me this woe; of her these tokens tell. 6.665. For how that last night in false hope we passed 6.666. Thou knowest,—ah, too well we both recall! 6.667. When up the steep of Troy the fateful horse 6.668. Came climbing, pregt with fierce men-at-arms 6.669. 't was she, accurst, who led the Phrygian dames 6.670. In choric dance and false bacchantic song 6.671. And, waving from the midst a lofty brand 6.672. Signalled the Greeks from Ilium 's central tower 6.673. In that same hour on my sad couch I lay 6.674. Exhausted by long care and sunk in sleep 6.675. That sweet, deep sleep, so close to tranquil death. 6.676. But my illustrious bride from all the house 6.677. Had stolen all arms; from 'neath my pillowed head 6.678. She stealthily bore off my trusty sword; 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
52. 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
53. Vergil, Georgics, 1.121-1.146 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?
54. Xenophanes, Fr. (W), None

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
abstinence	Schibli (2002), Hierocles of Alexandria, 316
achilles,in the afterlife	Wolfsdorf (2020), Early Greek Ethics, 553
achilles	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63
achilles (mythological hero)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
acragas	Edmunds (2021), Greek Myth, 65
aeetes	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
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
afterlife,archaic beliefs	Wolfsdorf (2020), Early Greek Ethics, 596
afterlife,compensation model	Wolfsdorf (2020), Early Greek Ethics, 553, 561
afterlife,punishment in	Wolfsdorf (2020), Early Greek Ethics, 553
afterlife,reward in	Wolfsdorf (2020), Early Greek Ethics, 561, 605
afterlife	Wolfsdorf (2020), Early Greek Ethics, 553, 561, 596, 605
afterlife lots, bliss and festivities	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86
afterlife lots, symposium of the blessed	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 210
agamemnon	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
ages,myths of	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202
ages of man,golden	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13
aiakos	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
aim (σκοπóς)	Schibli (2002), Hierocles of Alexandria, 173
ajax,telamonian	Edmunds (2021), Greek Myth, 65
amazons	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
ancestors,wicked (incl. titans)	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115
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
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
apollo	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
apollo (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
apologists	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
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
archaic age	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
archive	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
ares	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 80
aretē/-a (virtue,excellence),reward in afterlife	Wolfsdorf (2020), Early Greek Ethics, 553
argo,as first ship	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
argos	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
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
ascent/ascending	Schibli (2002), Hierocles of Alexandria, 316
asia minor	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
athena	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
athenian exceptionalism	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
athens	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
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
autochthony,athenian	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
avienus	Gee (2013), Aratus and the Astronomical Tradition, 176, 177
baumbach,l.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
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
body	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
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
bronze age	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
burkert,w.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
burkert,walter	Wolfsdorf (2020), Early Greek Ethics, 596
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
chad wick,j.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
chaldaean oracles,charakteres	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
chantraine,p.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
christian discourse and practices	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
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
closure,ambiguous	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
colchis	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
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, 318
croesus	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
cult,for heroes	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
cult,hero-cults	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
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
cyprus	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
daemonology	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230
daimon/daimones	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
daimones,in hesiodic afterlife	Wolfsdorf (2020), Early Greek Ethics, 596
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, 318
dance	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
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,unavoidability	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
death	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9
death and the afterlife,conceptions of death	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
death and the afterlife,corpse (soma)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
death and the afterlife,funerary inscriptions	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557
death and the afterlife,funerary reliefs	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557
death and the afterlife,hades (underworld)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557
death and the afterlife,isles of the blessed/elysian fields	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557
death and the afterlife,judgement and punishment	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557
death and the afterlife,link between living and the dead	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557
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, 557
decline,historical	Crabb (2020), Luke/Acts and the End of History, 83, 109
deification,heroes	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
democracy	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
democritus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
demosthenes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
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
dike (δίκη,virgo),aratus myth of (ph	Gee (2013), Aratus and the Astronomical Tradition, 24
dike (δίκη,virgo)	Gee (2013), Aratus and the Astronomical Tradition, 177
diogenes	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
dionysus	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
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, 119
divine likeness (θεία όμοίωσις)	Schibli (2002), Hierocles of Alexandria, 173
divinity,central attributes	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 3
dream	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196
egypt	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
eleusinian mysteries	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
eleusis	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
elysian field	Schibli (2002), Hierocles of Alexandria, 316; Wolfsdorf (2020), Early Greek Ethics, 553, 596
elysian fields	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
elysion pedion,makaron nesoi	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
elysium	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, 79
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
encomium	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
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
epic cycle	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
epic narrative	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
epicureans	Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9
epicurus ,epicureanism	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
epinician	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 3
erinyes	Wolfsdorf (2020), Early Greek Ethics, 596
eris	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80
eros	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
eschatology	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
ether	Schibli (2002), Hierocles of Alexandria, 316
ethiopians	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
ethnography,and anthropology	Wolfsdorf (2020), Early Greek Ethics, 502
ethnography	Wolfsdorf (2020), Early Greek Ethics, 502
excrement	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
experience,post-mortality,coldness,and post-mortality motif	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
eōs	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
fable	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81
fame	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
family,parent-child,and death	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
fate	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
father,fatherhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372
feasts,postmortem	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115
festivals,eleusinia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
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
fontenrose,j.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
four- (or five‐) kingdom paradigm	Crabb (2020), Luke/Acts and the End of History, 109
frame,douglas	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
fruits,hunger motif	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
funeral oration	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
funerals	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
funerary epigrams	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
garcía teijeiro,m.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
ge,earthly existence,misery	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
ge,earthly existence	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
genealogical tradition	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
generation (γένεσις)	Schibli (2002), Hierocles of Alexandria, 316
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
goat,see also kid god or hero,becoming	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115
god (theos) existence of,platos gods	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196
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, 9
gods and goddesses,depiction/imagery of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
gold	Schibli (2002), Hierocles of Alexandria, 173
golden age/race	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318
golden age	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Crabb (2020), Luke/Acts and the End of History, 83; Gee (2013), Aratus and the Astronomical Tradition, 176, 177; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
goldhill,simon	Wolfsdorf (2020), Early Greek Ethics, 502
graf,fritz	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
greece,archaic period	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
hades,judgment of	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13
hades,underworld,image of hades,critique	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
hades,underworld	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 79
hades	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318
hades (god)	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557
hades (underworld)	Wolfsdorf (2020), Early Greek Ethics, 596
hannibal,impiety of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 113
happiness,in the afterlife	Wolfsdorf (2020), Early Greek Ethics, 561
harmodius	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
hatred	Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144
heaven,place of divinities,paradisiacal conditions	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
helen	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
hera	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
heracles	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
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
herds	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
hero,heroism,race of heroes	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
hero cult	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
heroes,race of,in hesiod	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 48
heroes/heroines,hero-cults	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
heroes	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
heroic age,catalogue of women	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
heroic age,works and days	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
heroic age	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
heroine	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
heroines,terminology for	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
heroization	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
hesiod,afterlife beliefs	Wolfsdorf (2020), Early Greek Ethics, 561, 596
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, 48
hesiod,the muses address	Tor (2017), Mortal and Divine in Early Greek Epistemology, 317
hesiod,theogony	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13
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, 153, 401; Gee (2013), Aratus and the Astronomical Tradition, 24, 176, 177; 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; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9; 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, 48; 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; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185
hiltebeitel,alf	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
hippolytus	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
homer,afterlife in	Wolfsdorf (2020), Early Greek Ethics, 553, 596
homer,iliad	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
homer,odyssey	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 79
homer	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 81; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, 79
homeric hymn to dionysus	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
homeric hymns,demeter	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153
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
horai	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
horses	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327
householder,f. w.	Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14
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
hyperboreans	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
ibycus	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
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
illness	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
immortality,in cult	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
immortality,in song	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
immortality,of gods,acquired immortality,post-mortem	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
immortality,of gods,eternal life	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
immortality,of the gods	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 3
individual,the	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
indo-european tradition	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
ingold,tim	Wolfsdorf (2020), Early Greek Ethics, 502
inscriptions,funerary	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108
intertextuality	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119
iron age	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
irony	Crabb (2020), Luke/Acts and the End of History, 109
island of the blessed	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
islands of the blessed	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
isle of the blessed	Wolfsdorf (2020), Early Greek Ethics, 553, 596, 605
isles of the blessed	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150
isles of the blesses	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5
isles of the blest	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 80, 119
jaeger,w.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401
jason	Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
judgement,final	Crabb (2020), Luke/Acts and the End of History, 109
judgment,hades	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
jupiter	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, 119; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394
justice (dikē),intergenerational liability	Wolfsdorf (2020), Early Greek Ethics, 561
justin martyr	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
juxtaposition	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
kaibel,georg	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557
king(ship)	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196
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
kronos	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13
labdacids	Edmunds (2021), Greek Myth, 65
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
leuke	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23
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
long,a. a.	Wolfsdorf (2020), Early Greek Ethics, 596
lucian of samosata	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 79
madness	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232
mamertinus (panegyrist)	Gee (2013), Aratus and the Astronomical Tradition, 176, 177