Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



6471
Hesiod, Works And Days, 60-100


ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·Which brought the Death-Gods. Now in misery


Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχισταAnd duped me. So great anguish shall befall


γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴνBoth you and future mortal men. A thing


καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκεινOf ill in lieu of fire I’ll afford


παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ ἈθήνηνThem all to take delight in, cherishing


ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν·The evil”. Thus he spoke and then the lord


καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην ἈφροδίτηνOf men and gods laughed. Famed Hephaistus he


καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας·Enjoined to mingle water with some clay


ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθοςAnd put a human voice and energy


Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην.Within it and a goddess’ features lay


ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι.On it and, like a maiden, sweet and pure


αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς ἈμφιγυήειςThe body, though Athene was to show


παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς·Her how to weave; upon her head allure


ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη·The golden Aphrodite would let flow


ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια ΠειθὼWith painful passions and bone-shattering stress.


ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γεThen Argus-slayer Hermes had to add


Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν·A wily nature and shamefacedness.


πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη.Those were his orders and what Lord Zeus bade


ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος ἈργεϊφόντηςThey did. The famed lame god immediately


ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθοςFormed out of clay, at Cronus’ son’s behest


τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴνThe likeness of a maid of modesty.


θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκαBy grey-eyed Queen Athene was she dressed


Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντεςAnd cinctured, while the Graces and Seduction


δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν.Placed necklaces about her; then the Hours


αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσενWith lovely tresses, heightened this production


εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν ἈργεϊφόντηνBy garlanding this maid with springtime flowers.


δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ ἘπιμηθεὺςAthene trimmed her up, while in her breast


ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρονHermes put lies and wiles and qualitie


δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπεινOf trickery at thundering Zeus’ behest:


ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται.Since all Olympian divinitie


αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν.Bestowed this gift, Pandora was her name


Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπωνA bane to all mankind. When they had hatched


νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιοThis perfect trap, Hermes, that man of fame


νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν.The gods’ swift messenger, was then dispatched


αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν.To Epimetheus. Epimetheus, though


ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσαIgnored Prometheus’ words not to receive


ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά.A gift from Zeus but, since it would cause woe


μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισινTo me, so send it back; he would perceive


ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζεThis truth when he already held the thing.


ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιοBefore this time men lived quite separately


αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο.Grief-free, disease-free, free of suffering


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

31 results
1. Hebrew Bible, Deuteronomy, 32.39 (9th cent. BCE - 3rd cent. BCE)

32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand."
2. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Job, 2.10, 5.17-5.18, 12.13, 12.18 (9th cent. BCE - 3rd cent. BCE)

5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ 5.18. כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וידו [וְיָדָיו] תִּרְפֶּינָה׃ 2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips." 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty." 5.18. For He maketh sore, and bindeth up; He woundeth, and His hands make whole."
4. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE)

3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?"
5. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE)

45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things."
6. Hesiod, Works And Days, 101-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290-292, 30-40, 402-403, 41-49, 498-499, 50, 500-501, 51-63, 638, 64-66, 667-669, 67-70, 702-705, 71, 717-718, 72-99, 10 (8th cent. BCE - 7th cent. BCE)

10. For, Perses, I would tell the truth to you.
7. Hesiod, Theogony, 155-210, 218-220, 233-236, 26, 262, 27, 270-279, 28, 280-336, 453-735, 783-804, 820-880, 900, 905, 154 (8th cent. BCE - 7th cent. BCE)

154. The wily Cronus, such a dreadful son
8. Homer, Iliad, 2.419-2.420, 3.65-3.66, 3.156-3.160, 3.290-3.294, 5.5, 5.7, 5.184-5.187, 14.211-14.213, 14.276-14.291, 15.109, 16.250-16.252, 16.433-16.438, 22.167-22.181, 24.525-24.533 (8th cent. BCE - 7th cent. BCE)

2.419. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 3.65. /Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares 3.66. /Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares 3.156. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.157. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.158. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.159. /softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships 3.160. /neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame 3.290. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.291. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.292. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.293. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.294. /then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 5.5. /And now to Tydeus' son, Diomedes, Pallas Athene gave might and courage, that he should prove himself pre-eminent amid all the Argives, and win glorious renown. She kindled from his helm and shield flame unwearying 5.5. /like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless 5.7. /like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless 5.184. / Aeneas, counsellor of the brazen-coated Trojans, to the wise-hearted son of Tydeus do I liken him in all things, knowing him by his shield and his crested helm, and when I look on his horses; yet I know not surely if he be not a god. But if he be the man I deem him, even the wise-hearted son of Tydeus 5.185. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 5.186. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 5.187. /not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet; 14.211. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.212. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.213. /ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone 14.276. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.277. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.278. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.279. /that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.281. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.282. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.283. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.284. /But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land 14.285. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.286. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.287. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.288. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.289. /and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir 14.290. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 14.291. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 15.109. /In sooth we are even yet fain to draw nigh unto him and thwart him of his will by word or by constraint, but he sitteth apart and recketh not, neither giveth heed thereto; for he deemeth that among the immortal gods he is manifestly supreme in might and strength. Wherefore content ye yourselves with whatsoever evil thing he sendeth upon each. 16.250. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.433. /even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.434. /even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.435. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.436. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.437. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.438. /And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 22.167. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.168. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.169. /even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.170. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.171. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.172. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.173. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.174. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.175. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.176. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.177. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.178. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.179. /whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. Then spake unto him the goddess, flashing-eyed Athene:O Father, Lord of the bright lightning and of the dark cloud, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded 22.180. /to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.181. /to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 24.525. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.526. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.527. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.528. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.529. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.530. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts
9. Homer, Odyssey, 4.236-4.237, 6.233, 8.62-8.63, 9.410-9.411, 11.368, 20.199-20.203 (8th cent. BCE - 7th cent. BCE)

10. Homeric Hymns, To Apollo And The Muses, 190-193, 189 (8th cent. BCE - 8th cent. BCE)

189. Well-settled towns I visit, and they, too
11. Aeschylus, Prometheus Bound, 562-886, 561 (6th cent. BCE - 5th cent. BCE)

561. τίς γῆ; τί γένος; τίνα φῶ λεύσσειν 561. What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
12. Aeschylus, Seven Against Thebes, 562, 573-574, 587-588, 644, 561 (6th cent. BCE - 5th cent. BCE)

561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.
13. Pindar, Isthmian Odes, 5.52 (6th cent. BCE - 5th cent. BCE)

14. Theognis, Elegies, 155-158, 165-166, 171-172, 230-232, 463-464, 591-592, 133 (6th cent. BCE - 5th cent. BCE)

15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

379a. but founders of a state. And to founders it pertains to know the patterns on which poets must compose their fables and from which their poems must not be allowed to deviate; but the founders are not required themselves to compose fables. Right, he said; but this very thing—the patterns or norms of right speech about the gods, what would they be? Something like this, I said. The true quality of God we must always surely attribute to him whether we compose in epic, melic, or tragic verse. We must. And is not God of course good in reality
16. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

17. Thucydides, The History of The Peloponnesian War, 1.88, 1.118.2, 3.45.5-3.45.6 (5th cent. BCE - 4th cent. BCE)

1.118.2. All these actions of the Hellenes against each other and the barbarian occurred in the fifty years' interval between the retreat of Xerxes and the beginning of the present war. During this interval the Athenians succeeded in placing their empire on a firmer basis, and advanced their own home power to a very great height. The Lacedaemonians, though fully aware of it, opposed it only for a little while, but remained inactive during most of the period, being of old slow to go to war except under the pressure of necessity, and in the present instance being hampered by wars at home; until the growth of the Athenian power could be no longer ignored, and their own confederacy became the object of its encroachments. They then felt that they could endure it no longer, but that the time had come for them to throw themselves heart and soul upon the hostile power, and break it, if they could, by commencing the present war. 3.45.5. Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. 3.45.6. Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity.
18. Lucretius Carus, On The Nature of Things, 1.150, 5.195-5.234, 5.1092, 5.1095 (1st cent. BCE - 1st cent. BCE)

19. New Testament, 1 Timothy, 1.11-1.14 (1st cent. CE - 1st cent. CE)

1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
20. Statius, Thebais, 2.273-2.276, 2.283-2.284 (1st cent. CE - 1st cent. CE)

21. Pausanias, Description of Greece, 1.24.4-1.24.5 (2nd cent. CE - 2nd cent. CE)

1.24.4. and there are statues of Zeus, one made by Leochares See Paus. 1.1.3 . and one called Polieus (Urban), the customary mode of sacrificing to whom I will give without adding the traditional reason thereof. Upon the altar of Zeus Polieus they place barley mixed with wheat and leave it unguarded. The ox, which they keep already prepared for sacrifice, goes to the altar and partakes of the grain. One of the priests they call the ox-slayer, who kills the ox and then, casting aside the axe here according to the ritual runs away. The others bring the axe to trial, as though they know not the man who did the deed. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief.
22. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

23. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

24. Tertullian, On Baptism, 17.5 (2nd cent. CE - 3rd cent. CE)

25. Origen, Against Celsus, 3.44, 3.59 (3rd cent. CE - 3rd cent. CE)

3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect.
26. Porphyry, On Abstinence, 2.29-2.30 (3rd cent. CE - 4th cent. CE)

2.29. 29.For formerly, as we have before observed, when men sacrificed to the Gods fruits and not animals, and did not assume the latter for food, it is said, that a common sacrifice being celebrated at Athens, one Diomus, or Sopater, who was not a native, but cultivated some land in Attica, seizing a sharp axe which was near to him, and being excessively indigt, struck with it an ox, who, coming from his labour, approached to a table, on which were openly placed cakes and other offerings which were to be burnt as a sacrifice to the Gods, and ate some, but trampled on the rest of the offerings. The ox, therefore, being killed, Diomus, whose anger was now appeased, at the same time perceived what kind of deed he had perpetrated. And the ox, indeed, he buried. But embracing a voluntary banishment, as if he had been accused of impiety, he fled to Crete. A great dryness, however, taking place in the Attic land from vehement heat, and a dreadful sterility of fruit, and the Pythian deity being in consequence of it consulted by the general consent, the God answered, that the Cretan exile must expiate the crime; and that, if the murderer was punished, and the statue of the slain ox was erected in the place in which it fell, this would be beneficial both to those who had and those who had not tasted its flesh. An inquiry therefore being made into the affair, and Sopater, together with the deed, having been discovered, he, thinking that he should be liberated from the difficulty in which he was now involved, through the accusation of impiety, if the same thing was done by all men in common, said to those who came to him, that it was necessary an ox should be slain by the city. But, on their being dubious who should strike the ox, he said that he would undertake to do it, if they would make him a citizen, and would be partakers with him of the slaughter. This, therefore, being granted, they returned to the city, and ordered the deed to be accomplished in such a way as it is performed by them at present, [and which was as follows:] SPAN 2.30. 30.They selected virgins who were drawers of water; but these brought water for the purpose of sharpening an axe and a knife. And these being sharpened, one person gave the axe, another struck with it the ox, |62 and a third person cut the throat of the ox. But after this, having excoriated the animal, all that were present ate of its flesh. These things therefore being performed, they sewed up the hide of the ox, and having stuffed it with straw, raised it upright in the same form which it had when alive, and yoked it to a plough, as if it was about to work with it. Instituting also a judicial process, respecting the slaughter of the ox, they cited all those who were partakers of the deed, to defend their conduct. But as the drawers of water accused those who sharpened the axe and the knife, as more culpable than themselves, and those who sharpened these instruments accused him who gave the axe, and he accused him who cut the throat of the ox, and this last person accused the knife,---hence, as the knife could not speak, they condemned it as the cause of the slaughter. From that time also, even till now, during the festival sacred to Jupiter, in the Acropolis, at Athens, the sacrifice of an ox is performed after the same manner. For, placing cakes on a brazen table, they drive oxen round it, and the ox that tastes of the cakes that are distributed on the table, is slain. The race likewise of those who perform this, still remains. And all those, indeed, who derive their origin from Sopater are called boutupoi [i.e. slayers of oxen]; but those who are descended from him that drove the ox round the table, are called kentriadai, [or stimulators.] And those who originate from him that cut the throat of the ox, are denominated daitroi, [or dividers,] on account of the banquet which takes place from the distribution of flesh. But when they have filled the hide, and the judicial process is ended, they throw the knife into the sea. SPAN
27. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)

28. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)

29. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)

30. Epigraphy, Seg, 33.147

31. Quintus Smyrnaeus, Posthomerica, 7.66-7.95



Subjects of this text:

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