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Tiresias: The Ancient Mediterranean Religions Source Database



6471
Hesiod, Works And Days, 80


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


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30 results
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, 100-109, 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, 210-212, 22-23, 239, 24, 247, 25-26, 268, 27, 273, 276-279, 28, 281, 29, 37, 376, 38-39, 402-403, 42-48, 483-484, 49, 498-499, 50, 500-501, 51-70, 702, 71-75, 755-757, 76-79, 81-99, 10 (8th cent. BCE - 7th cent. BCE)

10. For, Perses, I would tell the truth to you.
6. Hesiod, Theogony, 144-145, 154-210, 233-236, 26, 262, 27, 270-279, 28, 280-336, 453-735, 78, 820-900, 939, 143 (8th cent. BCE - 7th cent. BCE)

143. Delightful haunts for all the Nymphs, who dwell
7. Homer, Iliad, 2.786-2.787, 3.65-3.66, 3.156-3.160, 3.290-3.294, 5.5, 5.7, 5.184-5.187, 8.397-8.408, 14.211-14.213, 14.276-14.291, 16.178, 24.333-24.345, 24.460-24.467, 24.679-24.689 (8th cent. BCE - 7th cent. BCE)

2.786. /and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. 2.787. /and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. 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; 8.397. /whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me 8.398. /whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me 8.399. /whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me 8.400. /seeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.401. /seeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.402. /seeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.403. /seeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.404. /seeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.405. /shall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message 8.406. /shall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message 8.407. /shall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message 8.408. /shall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message 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 16.178. /Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain 24.333. /back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man 24.334. /back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man 24.335. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.336. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.337. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.338. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.339. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. So spake he, and the messenger, Argeiphontes, failed not to hearken. 24.340. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.341. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.342. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.343. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.344. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.345. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.460. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.461. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.462. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.463. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.464. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.465. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.466. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.467. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.679. /but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. Now all the other gods and men, lords of chariots, slumbered the whole night through, overcome of soft sleep; but not upon the helper Hermes might sleep lay hold 24.680. /as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.681. /as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.682. /as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.683. /as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.684. /as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.685. /Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.686. /Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.687. /Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.688. /Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.689. /Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise.
8. Homer, Odyssey, 1.37-1.43, 1.84-1.87, 5.28-5.124, 6.233, 11.368, 20.70-20.72 (8th cent. BCE - 7th cent. BCE)

9. Homeric Hymns, To Aphrodite, 5 (8th cent. BCE - 7th cent. BCE)

5. On earth and in the sea. They all hold dear
10. Homeric Hymns, To Hermes, 3 (8th cent. BCE - 6th cent. BCE)

3. With flocks, and of Cyllene, who brings glee
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, 574, 587-588, 561 (6th cent. BCE - 5th cent. BCE)

561. πυκνοῦ κροτησμοῦ τυγχάνουσʼ ὑπὸ πτόλιν.
13. 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.
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. Vergil, Aeneis, 1.297-1.304, 4.219-4.272, 4.553-4.570

1.297. or mourns with grief untold the untimely doom 1.299. After these things were past, exalted Jove 1.300. from his ethereal sky surveying clear 1.301. the seas all winged with sails, lands widely spread 1.302. and nations populous from shore to shore 1.303. paused on the peak of heaven, and fixed his gaze 1.304. on Libya . But while he anxious mused 4.219. and mass their dust-blown squadrons in wild flight 4.220. far from the mountain's bound. Ascanius 4.221. flushed with the sport, spurs on a mettled steed 4.222. from vale to vale, and many a flying herd 4.223. his chase outspeeds; but in his heart he prays 4.224. among these tame things suddenly to see 4.225. a tusky boar, or, leaping from the hills 4.227. Meanwhile low thunders in the distant sky 4.228. mutter confusedly; soon bursts in full 4.229. the storm-cloud and the hail. The Tyrian troop 4.230. is scattered wide; the chivalry of Troy 4.231. with the young heir of Dardan's kingly line 4.232. of Venus sprung, seek shelter where they may 4.233. with sudden terror; down the deep ravines 4.234. the swollen torrents roar. In that same hour 4.235. Queen Dido and her hero out of Troy 4.236. to the same cavern fly. Old Mother-Earth 4.237. and wedlock-keeping Juno gave the sign; 4.238. the flash of lightnings on the conscious air 4.239. were torches to the bridal; from the hills 4.240. the wailing wood-nymphs sobbed a wedding song. 4.241. Such was that day of death, the source and spring 4.242. of many a woe. For Dido took no heed 4.243. of honor and good-name; nor did she mean 4.244. her loves to hide; but called the lawlessness 4.246. Swift through the Libyan cities Rumor sped. 4.247. Rumor! What evil can surpass her speed? 4.248. In movement she grows mighty, and achieves 4.249. trength and dominion as she swifter flies. 4.250. mall first, because afraid, she soon exalts 4.251. her stature skyward, stalking through the lands 4.252. and mantling in the clouds her baleful brow. 4.253. The womb of Earth, in anger at high Heaven 4.254. bore her, they say, last of the Titan spawn 4.255. ister to Coeus and Enceladus. 4.256. Feet swift to run and pinions like the wind 4.257. the dreadful monster wears; her carcase huge 4.258. is feathered, and at root of every plume 4.259. a peering eye abides; and, strange to tell 4.260. an equal number of vociferous tongues 4.261. foul, whispering lips, and ears, that catch at all. 4.262. At night she spreads midway 'twixt earth and heaven 4.263. her pinions in the darkness, hissing loud 4.264. nor e'er to happy slumber gives her eyes: 4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong 4.269. or mingle with her word some tidings true. 4.270. She now with changeful story filled men's ears 4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come 4.553. though yearning sore to remedy and soothe 4.554. uch misery, and with the timely word 4.555. her grief assuage, and though his burdened heart 4.556. was weak because of love, while many a groan 4.557. rose from his bosom, yet no whit did fail 4.558. to do the will of Heaven, but of his fleet 4.559. resumed command. The Trojans on the shore 4.560. ply well their task and push into the sea 4.561. the lofty ships. Now floats the shining keel 4.562. and oars they bring all leafy from the grove 4.563. with oak half-hewn, so hurried was the flight. 4.564. Behold them how they haste—from every gate 4.565. forth-streaming!—just as when a heap of corn 4.566. is thronged with ants, who, knowing winter nigh 4.567. refill their granaries; the long black line 4.568. runs o'er the levels, and conveys the spoil 4.569. in narrow pathway through the grass; a part 4.570. with straining and assiduous shoulder push


Subjects of this text:

subject book bibliographic info
absalom Gera (2014), Judith, 339
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
aeneas Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
aetiology Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44
agricultural calendar Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
agriculture,as a metapoetic metaphor in hesiod Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
aianteia Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
anchises Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
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
anu Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
aphrodite,and pandora Brule (2003), Women of Ancient Greece, 35
aphrodite Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241; 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; Tor (2017), Mortal and Divine in Early Greek Epistemology, 89
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
artemis Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
athena,parthenos Brule (2003), Women of Ancient Greece, 35
athena,technical skills Brule (2003), Women of Ancient Greece, 35
athena Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; 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
audience Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44
authority,poetic Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
beauty 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
belet-ili Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
bios/βίος Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
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
carthage Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
catullus Welch (2015), Tarpeia: Workings of a Roman Myth. 26
chalkeia Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24
charis Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188
charites Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
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
contingency Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
cosmogony Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39
cosmos/kosmos Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
crowned Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125
crowns of flowers Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
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 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
dido Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
dikê/δίκη Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
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
dyad Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56
earth/earth/gaea Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
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
epitaphia Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
eriphyle Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
eris/eris/strife/strife Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
eris Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78
eros Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
etymology Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
euripides,helen Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
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
food Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
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
graces Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
greed and bribery and acquisitiveness Welch (2015), Tarpeia: Workings of a Roman Myth. 26
helen,and double Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
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
helicon Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
hellenistic and roman myth/history,literature Welch (2015), Tarpeia: Workings of a Roman Myth. 26
hephaestus Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24; 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
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
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 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; 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
herdsman,as messenger Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
hermaia Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
hermes 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,works and days Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
hesiod 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, 90; 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
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; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
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, 26
hypnos Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
iarbas Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
icon Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
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
iris Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
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, 90
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
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
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
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
menelaus Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
mercury/hermes,and boundary crossing Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
mercury/hermes,as god of intertextuality Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
mercury/hermes,in vergil Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
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
myth Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
mêtis Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90
names,and things Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
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
necklaces Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
neoteric literature Welch (2015), Tarpeia: Workings of a Roman Myth. 26
nergal Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
nightingale,in works and days Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 9
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
opposites (pair of) Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
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
pandareos Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
pandora,fabrication of Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71, 188
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,name Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
pandora Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26; 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; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241; 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; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188
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
perses Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90
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
pholydore Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
phrygia Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
plato,cratylus Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71
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, 90
politics (aristotle) Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24
polydore Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26
priam Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
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; 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
prytaneion/is Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
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
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
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
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
sulleia Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161
symbol Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
technical skills Brule (2003), Women of Ancient Greece, 35
tents,holophernes Gera (2014), Judith, 339
tethys Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
textile work,goddesses'" '441.0_161.0@torch-race Brule (2003), Women of Ancient Greece, 35
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
timeliness Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90
titans Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241
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
veil Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
venus Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
vergil,aeneid Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
vergil Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173
vernant,jean-pierre Edmunds (2021), Greek Myth, 86; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188
wife,athena and Brule (2003), Women of Ancient Greece, 35
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
zeus,polieus Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642
zeus Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44; Edmunds (2021), Greek Myth, 86; 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