Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 73-74
ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ With painful passions and bone-shattering stress.
ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε Then Argus-slayer Hermes had to add

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1. Hebrew Bible, Genesis, 6.17, 19.17 (9th cent. BCE - 3rd cent. BCE) 6.17. וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃ 19.17. וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃ 6.17. And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish." 19.17. And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’"
2. Hebrew Bible, 1 Samuel, 19.11 (8th cent. BCE - 5th cent. BCE) 19.11. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־בֵּית דָּוִד לְשָׁמְרוֹ וְלַהֲמִיתוֹ בַּבֹּקֶר וַתַּגֵּד לְדָוִד מִיכַל אִשְׁתּוֹ לֵאמֹר אִם־אֵינְךָ מְמַלֵּט אֶת־נַפְשְׁךָ הַלַּיְלָה מָחָר אַתָּה מוּמָת׃ 19.11. And Sha᾽ul sent messengers to David’s house, to watch him, and to slay him in the morning: and Mikhal David’s wife told him, saying, If thou save not thy life tonight, to morrow thou shalt be slain."
3. Hebrew Bible, 2 Samuel, 14.25, 15.1 (8th cent. BCE - 5th cent. BCE) 14.25. וּכְאַבְשָׁלוֹם לֹא־הָיָה אִישׁ־יָפֶה בְּכָל־יִשְׂרָאֵל לְהַלֵּל מְאֹד מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹ לֹא־הָיָה בוֹ מוּם׃ 15.1. וַיְהִי מֵאַחֲרֵי כֵן וַיַּעַשׂ לוֹ אַבְשָׁלוֹם מֶרְכָּבָה וְסֻסִים וַחֲמִשִּׁים אִישׁ רָצִים לְפָנָיו׃ 15.1. וַיִּשְׁלַח אַבְשָׁלוֹם מְרַגְּלִים בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר כְּשָׁמְעֲכֶם אֶת־קוֹל הַשֹּׁפָר וַאֲמַרְתֶּם מָלַךְ אַבְשָׁלוֹם בְּחֶבְרוֹן׃ 14.25. But in all Yisra᾽el there was none so much praised as Avshalom for his beauty: from the sole of his foot to the crown of his head there was no blemish in him." 15.1. And it came to pass after this, that Avshalom prepared him chariots and horses, and fifty men to run before him."
4. Hebrew Bible, Amos, 2.14-2.15 (8th cent. BCE - 6th cent. BCE) 2.14. וְאָבַד מָנוֹס מִקָּל וְחָזָק לֹא־יְאַמֵּץ כֹּחוֹ וְגִבּוֹר לֹא־יְמַלֵּט נַפְשׁוֹ׃ 2.15. וְתֹפֵשׂ הַקֶּשֶׁת לֹא יַעֲמֹד וְקַל בְּרַגְלָיו לֹא יְמַלֵּט וְרֹכֵב הַסּוּס לֹא יְמַלֵּט נַפְשׁוֹ׃ 2.14. And flight shall fail the swift, And the strong shall not exert his strength, Neither shall the mighty deliver himself;" 2.15. Neither shall he stand that handleth the bow; And he that is swift of foot shall not deliver himself; Neither shall he that rideth the horse deliver himself;"
5. Hesiod, Works And Days, 100-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-209, 21, 210-212, 22-23, 239, 24, 247, 25-26, 268, 27, 273, 276-279, 28, 281, 29, 37, 376, 38-39, 42-48, 483-484, 49-70, 702, 71-72, 74-75, 755-757, 76-99, 10 (8th cent. BCE - 7th cent. BCE) 10. For, Perses, I would tell the truth to you.
6. Hesiod, Theogony, 155-210, 233-236, 26, 262, 27, 270-279, 28, 280-336, 453-735, 820-880, 937, 154 (8th cent. BCE - 7th cent. BCE) 154. The wily Cronus, such a dreadful son
7. Homer, Iliad, 3.65-3.66, 3.156-3.160, 3.290-3.294, 4.59, 5.5, 5.7, 5.184-5.187, 9.390, 14.211-14.213, 14.246, 14.276-14.291 (8th cent. BCE - 7th cent. BCE) 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. 4.59. /For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters 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; 9.390. /and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife. 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 14.246. /Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson 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
8. Homer, Odyssey, 6.233, 6.235, 11.368, 23.156 (8th cent. BCE - 7th cent. BCE)
9. 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?
10. Aeschylus, Seven Against Thebes, 562, 574, 587-588, 561 (6th cent. BCE - 5th cent. BCE) 561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.
11. Herodotus, Histories, 2.50, 6.137-6.138 (5th cent. BCE - 5th cent. BCE) 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. 6.138. These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty.
12. 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.
13. Sophocles, Oedipus At Colonus, 56, 55 (5th cent. BCE - 5th cent. BCE)
14. Septuagint, Judith, 2.3, 10.7 (2nd cent. BCE - 0th cent. CE) 2.3. and it was decided that every one who had not obeyed his command should be destroyed. 10.7. When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her
15. Apollodorus, Bibliotheca, 3.4.1, 3.14.6 (1st cent. CE - 2nd cent. CE) 3.4.1. Κάδμος δὲ ἀποθανοῦσαν θάψας Τηλέφασσαν, ὑπὸ Θρακῶν ξενισθείς, ἦλθεν εἰς Δελφοὺς περὶ τῆς Εὐρώπης πυνθανόμενος. ὁ δὲ θεὸς εἶπε περὶ μὲν Εὐρώπης μὴ πολυπραγμονεῖν, χρῆσθαι δὲ καθοδηγῷ βοΐ, καὶ πόλιν κτίζειν ἔνθα ἂν αὕτη 1 -- πέσῃ καμοῦσα. τοιοῦτον λαβὼν χρησμὸν διὰ Φωκέων ἐπορεύετο, εἶτα βοῒ συντυχὼν ἐν τοῖς Πελάγοντος βουκολίοις ταύτῃ κατόπισθεν εἵπετο. ἡ δὲ διεξιοῦσα Βοιωτίαν ἐκλίθη, πόλις ἔνθα νῦν εἰσι Θῆβαι. 2 -- βουλόμενος δὲ Ἀθηνᾷ καταθῦσαι τὴν βοῦν, πέμπει τινὰς τῶν μεθʼ ἑαυτοῦ ληψομένους 3 -- ἀπὸ τῆς Ἀρείας κρήνης ὕδωρ· φρουρῶν δὲ τὴν κρήνην δράκων, ὃν ἐξ Ἄρεος εἶπόν τινες γεγονέναι, τοὺς πλείονας τῶν πεμφθέντων διέφθειρεν. ἀγανακτήσας δὲ Κάδμος κτείνει τὸν δράκοντα, καὶ τῆς Ἀθηνᾶς ὑποθεμένης τοὺς ὀδόντας αὐτοῦ σπείρει. τούτων δὲ σπαρέντων ἀνέτειλαν ἐκ γῆς ἄνδρες ἔνοπλοι, οὓς ἐκάλεσαν Σπαρτούς. οὗτοι δὲ ἀπέκτειναν ἀλλήλους, οἱ μὲν εἰς ἔριν ἀκούσιον 4 -- ἐλθόντες, οἱ δὲ ἀγνοοῦντες. Φερεκύδης δέ φησιν ὅτι Κάδμος, ἰδὼν ἐκ γῆς ἀναφυομένους ἄνδρας ἐνόπλους, ἐπʼ αὐτοὺς ἔβαλε 1 -- λίθους, οἱ δὲ ὑπʼ ἀλλήλων νομίζοντες βάλλεσθαι εἰς μάχην κατέστησαν. περιεσώθησαν δὲ πέντε, Ἐχίων Οὐδαῖος Χθονίος Ὑπερήνωρ Πέλωρος. 2 -- 3.14.6. Κραναὸν δὲ ἐκβαλὼν Ἀμφικτύων ἐβασίλευσε· τοῦτον ἔνιοι μὲν Δευκαλίωνος, ἔνιοι δὲ αὐτόχθονα 3 -- λέγουσι. βασιλεύσαντα δὲ αὐτὸν ἔτη 4 -- δώδεκα Ἐριχθόνιος ἐκβάλλει. τοῦτον οἱ μὲν Ἡφαίστου καὶ τῆς Κραναοῦ θυγατρὸς Ἀτθίδος εἶναι λέγουσιν, οἱ δὲ Ἡφαίστου καὶ Ἀθηνᾶς, οὕτως· Ἀθηνᾶ παρεγένετο πρὸς Ἥφαιστον, ὅπλα κατασκευάσαι θέλουσα. ὁ δὲ ἐγκαταλελειμμένος 5 -- ὑπὸ Ἀφροδίτης εἰς ἐπιθυμίαν ὤλισθε τῆς Ἀθηνᾶς, καὶ διώκειν αὐτὴν ἤρξατο· ἡ δὲ ἔφευγεν. ὡς δὲ ἐγγὺς αὐτῆς ἐγένετο πολλῇ ἀνάγκῃ (ἦν γὰρ χωλός), ἐπειρᾶτο συνελθεῖν. ἡ δὲ ὡς σώφρων καὶ παρθένος οὖσα οὐκ ἠνέσχετο· ὁ δὲ ἀπεσπέρμηνεν εἰς τὸ σκέλος τῆς θεᾶς. ἐκείνη δὲ μυσαχθεῖσα ἐρίῳ ἀπομάξασα τὸν γόνον εἰς γῆν ἔρριψε. φευγούσης δὲ αὐτῆς καὶ τῆς γονῆς εἰς γῆν πεσούσης Ἐριχθόνιος γίνεται. τοῦτον Ἀθηνᾶ κρύφα τῶν ἄλλων θεῶν ἔτρεφεν, ἀθάνατον θέλουσα ποιῆσαι· καὶ καταθεῖσα αὐτὸν εἰς κίστην Πανδρόσῳ τῇ Κέκροπος παρακατέθετο, ἀπειποῦσα τὴν κίστην ἀνοίγειν. αἱ δὲ ἀδελφαὶ τῆς Πανδρόσου ἀνοίγουσιν ὑπὸ περιεργίας, καὶ θεῶνται τῷ βρέφει παρεσπειραμένον δράκοντα· καὶ ὡς μὲν ἔνιοι λέγουσιν, ὑπʼ αὐτοῦ διεφθάρησαν τοῦ δράκοντος, ὡς δὲ ἔνιοι, διʼ ὀργὴν Ἀθηνᾶς ἐμμανεῖς γενόμεναι κατὰ τῆς ἀκροπόλεως αὑτὰς ἔρριψαν. ἐν δὲ τῷ τεμένει τραφεὶς Ἐριχθόνιος ὑπʼ αὐτῆς Ἀθηνᾶς, ἐκβαλὼν Ἀμφικτύονα ἐβασίλευσεν Ἀθηνῶν, καὶ τὸ ἐν ἀκροπόλει ξόανον τῆς Ἀθηνᾶς ἱδρύσατο, καὶ τῶν Παναθηναίων τὴν ἑορτὴν συνεστήσατο, καὶ Πραξιθέαν 1 -- νηίδα νύμφην ἔγημεν, ἐξ ἧς αὐτῷ παῖς Πανδίων ἐγεννήθη.
16. 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.
17. Statius, Thebais, 2.273-2.276, 2.283-2.284 (1st cent. CE - 1st cent. CE)
18. 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.
19. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
20. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
21. Tertullian, On Baptism, 17.5 (2nd cent. CE - 3rd cent. CE)
22. 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.
23. Plotinus, Enneads, (3rd cent. CE - 3rd cent. CE)
24. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
25. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
26. Jerome, Letters, 133.4 (5th cent. CE - 5th cent. CE)
27. Epigraphy, Ig I , 82
28. Epigraphy, Ig I , 82
29. Epigraphy, Seg, 33.147
30. Orphic Hymns., Fragments, 14-18, 8, 12
31. Papyri, Derveni Papyrus, 21.5, 21.7

Subjects of this text:

subject	book bibliographic info
absalom	Gera (2014), Judith, 339
abstractions in greek poetry	Faraone (1999), Ancient Greek Love Magic, 99
achilles	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78
adornment	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
adrasteia	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
aetiology	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
aianteia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
amphiechein	Faraone (1999), Ancient Greek Love Magic, 99
anchises	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
anger (male)	Faraone (1999), Ancient Greek Love Magic, 99
anthropogony,in early cosmology	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 101
anthropogony,in religious tradition	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 101
anthropology,,historical anthropology	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
aphrodite,and pandora	Brule (2003), Women of Ancient Greece, 35
aphrodite	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25; Faraone (1999), Ancient Greek Love Magic, 99; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189; Tor (2017), Mortal and Divine in Early Greek Epistemology, 89
aphrodite urania	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
aphrodites birth by the ejaculation of zeus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
aphrodites births	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
apollo; crowned	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
apollo	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
ariadne	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
aristotle	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
athena,a. ergane	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25
athena,parthenos	Brule (2003), Women of Ancient Greece, 35
athena,spinning and weaving	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25
athena,technical skills	Brule (2003), Women of Ancient Greece, 35
athena	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189; Tor (2017), Mortal and Divine in Early Greek Epistemology, 89
athena parthenos,pheidias,,iconography	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
athenaia	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24
athens,erechtheion	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
athens,hephaestus,cult of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
audience	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44
beauty	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
bed,conjugal,delivery bed	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
bios (way of life)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
book of judith,author	Gera (2014), Judith, 339
book of judith,exaggerated numbers	Gera (2014), Judith, 339
bread	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63
catullus	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
cecrops,daughters of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
chalkeia	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24
charis	Faraone (1999), Ancient Greek Love Magic, 99; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
charites	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
charites (graces),hephaestus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
cincius alimentus	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
ciris	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
clay	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
collegia	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63
container,filling of,pandora and	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
cosmogony	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
cronus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
crowned	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
crushing,death by	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
cultural history	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
cyprian,letter	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63
demeter	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
democritus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
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
dionysus of halicarnassus	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
dios apate	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
dipolieia	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
discrepancy,between words and deeds	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
divination,the delphic oracle	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88
doros	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
dyad	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
earth	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
emotional restraint,narratology of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
emotions,agony	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
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
epimetheus	Brule (2003), Women of Ancient Greece, 35; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
epitaphia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
erga	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25
erichthonius	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
eris	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
eros	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
exempla and exemplarity	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
fabius pictor	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
fates	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
fear	Gera (2014), Judith, 339
fire	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
fish	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63
gaia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gamos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
gifts	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
god/goddess	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
goddesses,textile work	Brule (2003), Women of Ancient Greece, 35
gods,births of the gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gods as elements,names of the gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
gods as elements,olympian gods	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
graces	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25
greed and bribery and acquisitiveness	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
hades (god)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
harmonia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
helen	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
helen of sparta/troy	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
hellen (progenitor of hellenes)	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hellenistic and roman myth/history,literature	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
hephaestus,charites/graces and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hephaestus,origins and development	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hephaestus,wives of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hephaestus,zeus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hephaestus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25; Brule (2003), Women of Ancient Greece, 35; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
hephaisteion,athens,anthemon	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
hephaisteion,athens,inscription of construction accounts	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
hephaisteion,athens,technique and structure	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
hephaistia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
hephaistos	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
hera,adornment	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
hera,seduction	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
hera	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
heracles/hercules,greek heracles	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
hermaia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
hermes	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25; Brule (2003), Women of Ancient Greece, 35; Tor (2017), Mortal and Divine in Early Greek Epistemology, 89
heroism	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42
hesiod,,works and days	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 9
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, 52
hesiod,on female and male	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90
hesiod,on prometheus and pandora	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 90
hesiod,on zeus	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90
hesiod,pheidian circle and	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
hesiod,the muses address	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90
hesiod	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24; Brule (2003), Women of Ancient Greece, 35; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78; 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, 52; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296
hestia	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
holophernes,feminized	Gera (2014), Judith, 339
holophernes	Gera (2014), Judith, 339
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, 77, 78
homicide	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
horai	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
hypnos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
iapetus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
ida,mount	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
io	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
judith,beautiful and seductive	Gera (2014), Judith, 339
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
juxtaposition	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
kalon kakon	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
kestos himas	Faraone (1999), Ancient Greek Love Magic, 99
knowledge	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
kos	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
language and style,book of judith,calques and hebraicisms	Gera (2014), Judith, 339
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, 77, 78
lemnos,association of hephaestus with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
life of greece (dicaearchus of messana)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
locative	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42
love,eros,and sexuality	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
lucilla,and the donatist schism	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
luxury and anti-luxury	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
magnification	Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373
marriage	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
maternal-material-thesis	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
mecone	Edmunds (2021), Greek Myth, 86
medea	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
mise en abyme	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
misogyny,hesiod	Brule (2003), Women of Ancient Greece, 35
misogyny	Brule (2003), Women of Ancient Greece, 35
moses; implied author of genesis	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
muses,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
muses	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
mysteries,hephaestus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
mystery cults,charites and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
myth	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
mêtis	Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90
narratology,affective/cognitive	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153
nature	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
necessity	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
neoteric literature	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
nightingale,in works and days	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 9
oceanus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
okeanos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
olympian	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
optatus,account of lucilla	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
optatus,scholarly readings of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
ovid	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
pain/suffering	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
panathenaia,greater	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
pandora,fabrication of	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
pandora,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, 52
pandora	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25; Brule (2003), Women of Ancient Greece, 35; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44; Edmunds (2021), Greek Myth, 86; Gera (2014), Judith, 339; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
paris	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78
parthenius	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
parthenoi,goddesses	Brule (2003), Women of Ancient Greece, 35
parthenos/parthenoi	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
pastoralism	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
pathos (πάθος)	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
peisidice	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
peitho	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
peitho (persuasion)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Faraone (1999), Ancient Greek Love Magic, 99
pelasgians	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
perses	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
petelia, hipponion	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42
pherecydes; prose author	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
phrygia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
plato,academy of,athens	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
poetic etymology	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
poetry,and aristocratic power	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
politics (aristotle)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
poseidon	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
procession and emanation	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
processions	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
prometheia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
prometheus,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, 52
prometheus	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44; Edmunds (2021), Greek Myth, 86; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296
prometheus bound	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
protogonos (orphic god)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
prytaneion/is	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
pyrrha	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
races of men	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
receptivity,and the female	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
relics,veneration of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
religion	Brule (2003), Women of Ancient Greece, 35
rhapsodies (orphic poem)	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
rhea	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
rite de passage, sacrifice	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42
rite de passage	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
sacrifice,cuisine of'	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63
sacrifice	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63; Tor (2017), Mortal and Divine in Early Greek Epistemology, 88
saturninus,claudius; author of on crowns	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
scylla	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
setting	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
sexual intercourse or reproduction	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
sexual reproduction,pandora and	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
sexuality	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
sicyon	Edmunds (2021), Greek Myth, 86
sicyonians	Edmunds (2021), Greek Myth, 86
simylus	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
sinai,single man	Gera (2014), Judith, 339
sky	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
sleep	Faraone (1999), Ancient Greek Love Magic, 99
soul,female souls	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
statue bases of pheidian circle,,iconography	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
statue bases of pheidian circle,,technique	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
statue bases of pheidian circle	Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60
statues,and sexual reproduction	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
sulleia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
technical skills' "458.0_35.0@textile work,goddesses'"	Brule (2003), Women of Ancient Greece, 35
tents,holophernes	Gera (2014), Judith, 339
tethys	Faraone (1999), Ancient Greek Love Magic, 99; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
theseia	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
thucydides	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37
torch-race	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
transformation	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
treasonous girl mytheme	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
trojan war,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78
troy/trojan	Faraone (1999), Ancient Greek Love Magic, 99
underworld	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
uranus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
uranus phallus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
veil	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
vernant,jean-pierre	Edmunds (2021), Greek Myth, 86
weddings and marriages,hephaestus,wives of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
wife,athena and	Brule (2003), Women of Ancient Greece, 35
wilamowitz-moellendorff,ulrich von	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
women,and story of lucilla	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
women,as centerpieces of heresies	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
women,as primary transgressors	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159
women and girls,as weakness	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
women and girls,motivations of	Welch (2015), Tarpeia: Workings of a Roman Myth. 26
works and days (hesiod)	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
works and days ,as model of georgics	Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 9
zeitlin,froma	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189
zeus,hephaestus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237
zeus,polieus	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
zeus	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44; Edmunds (2021), Greek Myth, 86; Faraone (1999), Ancient Greek Love Magic, 99; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296
zeus new creation of the world	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58
θόρνηι	Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58