Tiresias: The Ancient Mediterranean Religions Source Database

6471

Hesiod, Works And Days, 826-828
τάων εὐδαίμων τε καὶ ὄλβιος, ὃς τάδε πάντα Thus you’ll stay fee of mortals’ wicked chat
εἰδὼς ἐργάζηται ἀναίτιος ἀθανάτοισιν Which, though lightweight, is difficult to bear
ὄρνιθας κρίνων καὶ ὑπερβασίας ἀλεείνων. And hard to lose. Such idle talk as that

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

16 results
1. Hesiod, Works And Days, 118-119, 176-177, 231, 237, 274-299, 3, 300-399, 4, 400-499, 5, 500-599, 6, 600-699, 7, 700-774, 778, 780-784, 788-789, 793-806, 813-825, 827-828, 91, 117 (8th cent. BCE - 7th cent. BCE) 117. High on Olympus first devised a race
2. Hesiod, Theogony, 22-23, 26-28, 748-754, 918, 120 (8th cent. BCE - 7th cent. BCE) 120. Tell how the gods and Earth first came to be
3. Homer, Iliad, 1.9 (8th cent. BCE - 7th cent. BCE) 1.9. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish
4. Homer, Odyssey, 6.100, 11.318, 19.203 (8th cent. BCE - 7th cent. BCE)
5. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
6. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
7. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
8. Euripides, Hecuba, 1613, 1612 (5th cent. BCE - 5th cent. BCE)
9. Euripides, Iphigenia At Aulis, 1613, 1612 (5th cent. BCE - 5th cent. BCE)
10. Euripides, Phoenician Women, 1580-1581, 1579 (5th cent. BCE - 5th cent. BCE)
11. Herodotus, Histories, 1.32-1.34 (5th cent. BCE - 5th cent. BCE) 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” 1.33. By saying this, Solon did not at all please Croesus, who sent him away without regard for him, but thinking him a great fool, because he ignored the present good and told him to look to the end of every affair. 1.34. But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung.
12. Sophocles, Electra, 1364-1366, 1363 (5th cent. BCE - 5th cent. BCE)
13. Sophocles, Oedipus The King, 1283-1285, 1282 (5th cent. BCE - 5th cent. BCE)
14. Lucretius Carus, On The Nature of Things, 4.1-4.25, 4.580-4.594 (1st cent. BCE - 1st cent. BCE)
15. Ammianus Marcellinus, History, 29.1.30-29.1.31 (4th cent. CE - 4th cent. CE) 29.1.30. It was placed in the middle of a house purified thoroughly with Arabic perfumes; on it was placed a perfectly round plate made of various metallic substances. Around its outer rim the written forms of the twenty-four letters of the alphabet were skilfully engraved, separated from one another by carefully measured spaces. 29.1.31. Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators.
16. Vergil, Georgics, 1.21, 2.475-2.494, 3.1-3.48 1.21. Pan, shepherd-god, forsaking, as the love 2.475. So scathe it, as the flocks with venom-bite 2.476. of their hard tooth, whose gnawing scars the stem. 2.477. For no offence but this to Bacchus bleed 2.478. The goat at every altar, and old play 2.479. Upon the stage find entrance; therefore too 2.480. The sons of Theseus through the country-side— 2.481. Hamlet and crossway—set the prize of wit 2.482. And on the smooth sward over oiled skin 2.483. Dance in their tipsy frolic. Furthermore 2.484. The Ausonian swains, a race from placeName key= 2.485. Make merry with rough rhymes and boisterous mirth 2.486. Grim masks of hollowed bark assume, invoke 2.487. Thee with glad hymns, O Bacchus, and to thee 2.488. Hang puppet-faces on tall pines to swing. 2.489. Hence every vineyard teems with mellowing fruit 2.490. Till hollow vale o'erflows, and gorge profound 2.491. Where'er the god hath turned his comely head. 2.492. Therefore to Bacchus duly will we sing 2.493. Meet honour with ancestral hymns, and cate 2.494. And dishes bear him; and the doomed goat 3.1. Thee too, great Pales, will I hymn, and thee 3.2. Amphrysian shepherd, worthy to be sung 3.3. You, woods and waves Lycaean. All themes beside 3.4. Which else had charmed the vacant mind with song 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.7. Busiris, and his altars? or by whom 3.8. Hath not the tale been told of Hylas young 3.9. Latonian Delos and Hippodame 3.10. And Pelops for his ivory shoulder famed 3.11. Keen charioteer? Needs must a path be tried 3.12. By which I too may lift me from the dust 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I, placeName key= 3.18. of Idumaea, and raise a marble shrine 3.19. On thy green plain fast by the water-side 3.20. Where Mincius winds more vast in lazy coils 3.21. And rims his margent with the tender reed. 3.22. Amid my shrine shall Caesar's godhead dwell. 3.23. To him will I, as victor, bravely dight 3.24. In Tyrian purple, drive along the bank 3.25. A hundred four-horse cars. All placeName key= 3.26. Leaving Alpheus and Molorchus' grove 3.27. On foot shall strive, or with the raw-hide glove; 3.28. Whilst I, my head with stripped green olive crowned 3.29. Will offer gifts. Even 'tis present joy 3.30. To lead the high processions to the fane 3.31. And view the victims felled; or how the scene 3.32. Sunders with shifted face, and placeName key= 3.33. Inwoven thereon with those proud curtains rise. 3.34. of gold and massive ivory on the door 3.35. I'll trace the battle of the Gangarides 3.36. And our Quirinus' conquering arms, and there 3.37. Surging with war, and hugely flowing, the placeName key= 3.38. And columns heaped on high with naval brass. 3.39. And placeName key= 3.40. And quelled Niphates, and the Parthian foe 3.41. Who trusts in flight and backward-volleying darts 3.42. And trophies torn with twice triumphant hand 3.43. From empires twain on ocean's either shore. 3.44. And breathing forms of Parian marble there 3.45. Shall stand, the offspring of Assaracus 3.46. And great names of the Jove-descended folk 3.47. And father Tros, and placeName key= 3.48. of Cynthus. And accursed Envy there

Subjects of this text:

subject	book bibliographic info
agamemnon	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
agricultural calendar	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
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, 89
allusion	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
astrology	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
augury	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
authority,poetic	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
chorus / choral lyric	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
conte,g. b.	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
contingency	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
cultic ritual practice,calendars and festivals	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
cultic ritual practice,sacrificial and festal calendars	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
daimôn	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
discrepancy,between words and deeds	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84
divination,ancient discussions of	Johnston (2008), Ancient Greek Divination, 6
divination	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
earth (element)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 149
electra	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
ennius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
eris	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
eros	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
eudaimonia,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
festivals	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
finales,book 2	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
fire (element)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 149
food	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
gifts	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84
golden age	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
hannah,robert	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
heaven/heaven	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 149
hekate	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
helicon	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
hesiod,works and days	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
hesiod	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11, 155; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
hexameter (poetry)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
icon	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
identity	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
inscriptions,sacrificial calendars	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
intertextuality	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
io	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
kakotes	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
kravaritou,s.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
labor,in hesiod	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
lapis lazuli	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
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, 84
life	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
lucky days	Johnston (2008), Ancient Greek Divination, 6
lucretius,religion in	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
makarismos	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
meter	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
muses	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
neikos/strife	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
night	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39, 149
nymphs	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
oath/oath	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
omen lists,near eastern	Johnston (2008), Ancient Greek Divination, 6
omens	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
opposites (pair of)	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
oracles	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
pan	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
pandora	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
pergamon	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
perses	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
poetry,and aristocratic power	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
poetry and poetics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
polymathy	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
polyphony	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
prayer,in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
priest	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
proems in the middle	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
prometheus	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155
pythagoras,pythagoreanism	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
pythia	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
religion,in lucretius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
religion,in the georgics	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
rhetoric	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89
rings	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
rites,ritual	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
river-crossing (ritualized)	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
river as divinity	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
sorrow	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
sympatheia	Johnston (2008), Ancient Greek Divination, 6
theios aner in hesiod	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 42
theodorus	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
theodosius	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
time,calendars'	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
timeliness	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
titans	Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 39
tragedy	de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
trümpy,c.	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537
utopia	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84
valentinian	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 205
virgil,and ennius	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
virgil,and hesiod	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11
zeus	Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 89