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Tiresias: The Ancient Mediterranean Religions Source Database



6677
Homer, Iliad, 24.66-24.70


οὐ μὲν γὰρ τιμή γε μίʼ ἔσσεται· ἀλλὰ καὶ ἝκτωρHera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast


φίλτατος ἔσκε θεοῖσι βροτῶν οἳ ἐν Ἰλίῳ εἰσίν·Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast


ὣς γὰρ ἔμοιγʼ, ἐπεὶ οὔ τι φίλων ἡμάρτανε δώρων.Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast


οὐ γάρ μοί ποτε βωμὸς ἐδεύετο δαιτὸς ἐΐσηςHera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast


λοιβῆς τε κνίσης τε· τὸ γὰρ λάχομεν γέρας ἡμεῖς.the drink-offiering and the savour of burnt-offering, even the worship that is our due. Howbeit of the stealing away of bold Hector will we naught; it may not be but that Achilles would be ware thereof; for verily his mother cometh ever to his side alike by night and day. But I would that one of the gods would call Thetis to come unto me


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

8 results
1. Homer, Iliad, 1.37-1.42, 16.249-16.252, 18.429-18.434, 22.170-22.171, 24.23, 24.29, 24.32-24.65, 24.67-24.70, 24.76, 24.207, 24.209, 24.212-24.213, 24.215, 24.228, 24.534-24.537, 24.559, 24.561, 24.564-24.566, 24.568, 24.574, 24.579 (8th cent. BCE - 7th cent. BCE)

1.37. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.38. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.39. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.40. /fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 1.41. /fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 1.42. /fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 16.249. /then only rage invincible, whenso I enter the turmoil of Ares. But when away from the ships he hath driven war and the din of war, thea all-unscathed let him come back to the swift ships with all his arms, and his comrades that fight in close combat. So spake he in prayer, and Zeus, the counsellor, heard him 16.250. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 18.429. /an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. And Thetis made answer to him, shedding tears the while:Hephaestus, is there now any goddess, of all those that are in Olympus 18.430. /that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.431. /that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.432. /that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.433. /that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.434. /that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 22.170. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.171. /for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 24.23. /even in death, and with the golden aegis he covered him wholly, that Achilles might not tear his body as he dragged him. 24.29. /And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading 24.32. /and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.33. /and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.34. /and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? 24.35. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.36. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.37. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.38. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.39. /Him now have ye not the heart to save, a corpse though he be, for his wife to look upon and his mother and his child, and his father Priam and his people, who would forthwith burn him in the fire and pay him funeral rites. Nay, it is the ruthless Achilles, O ye gods, that ye are fain to succour 24.40. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.41. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.42. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.43. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.44. /him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart 24.45. /the which harmeth men greatly and profiteth them withal. Lo, it may be that a man hath lost one dearer even than was this—a brother, that the selfsame mother bare, or haply a son; yet verily when he hath wept and wailed for him he maketh an end; for an enduring soul have the Fates given unto men. 24.46. /the which harmeth men greatly and profiteth them withal. Lo, it may be that a man hath lost one dearer even than was this—a brother, that the selfsame mother bare, or haply a son; yet verily when he hath wept and wailed for him he maketh an end; for an enduring soul have the Fates given unto men. 24.47. /the which harmeth men greatly and profiteth them withal. Lo, it may be that a man hath lost one dearer even than was this—a brother, that the selfsame mother bare, or haply a son; yet verily when he hath wept and wailed for him he maketh an end; for an enduring soul have the Fates given unto men. 24.48. /the which harmeth men greatly and profiteth them withal. Lo, it may be that a man hath lost one dearer even than was this—a brother, that the selfsame mother bare, or haply a son; yet verily when he hath wept and wailed for him he maketh an end; for an enduring soul have the Fates given unto men. 24.49. /the which harmeth men greatly and profiteth them withal. Lo, it may be that a man hath lost one dearer even than was this—a brother, that the selfsame mother bare, or haply a son; yet verily when he hath wept and wailed for him he maketh an end; for an enduring soul have the Fates given unto men. 24.50. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.51. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.52. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.53. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.54. /But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay. 24.55. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.56. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.57. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.58. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.59. /Then stirred to anger spake to him white-armed Hera:Even this might be as thou sayest, Lord of the silver bow, if indeed ye gods will vouchsafe like honour to Achilles and to Hector. Hector is but mortal and was suckled at a woman's breast, but Achilles is the child of a goddess that I mine own self 24.60. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. 24.61. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. 24.62. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. 24.63. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. 24.64. /fostered and reared, and gave to a warrior to be his wife, even to Peleus, who was heartily dear to the immortals. And all of you, O ye gods, came to her marriage, and among them thyself too didst sit at the feast, thy lyre in thy hand, O thou friend of evil-doers, faithless ever. Then Zeus, the cloud-gatherer, answered her, and said: 24.65. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.67. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.68. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.69. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast 24.70. /the drink-offiering and the savour of burnt-offering, even the worship that is our due. Howbeit of the stealing away of bold Hector will we naught; it may not be but that Achilles would be ware thereof; for verily his mother cometh ever to his side alike by night and day. But I would that one of the gods would call Thetis to come unto me 24.76. /that I may speak to her a word of wisdom, to the end that Achilles may accept gifts from Priam, and give Hector back. So spake he, and storm-footed Iris hasted to bear his message, and midway between Samos and rugged Imbros she leapt into the dark sea, and the waters sounded loud above her. 24.209. /hath slain thy sons, many and valiant? of iron verily is thy heart. For if so be he get thee in his power and his eyes behold thee, so savage and faithless is the man, he will neither pity thee nor anywise have reverence. Nay, let us now make our lament afar from him we mourn, abiding here in the hall. On this wise for him did mighty Fate spin 24.212. /with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him 24.213. /with her thread at his birth, when myself did bear him, that he should glut swift-footed dogs far from his parents, in the abode of a violent man, in whose inmost heart I were fain to fix my teeth and feed thereon; then haply might deeds of requital be wrought for my son, seeing in no wise while playing the dastard was he slain of him 24.215. /but while standing forth in defence of the men and deep-bosomed women of Troy, with no thought of shelter or of flight. Then in answer spake unto her the old man, god-like Priam:Seek not to stay me that am fain to go, neither be thyself a bird of ill-boding in my halls; thou shalt not persuade me. 24.228. /to lie dead by the ships of the brazen-coated Achaeans, so would I have it; forthwith let Achilles slay me, when once I have clasped in my arms my son, and have put from me the desire for wailing. 24.534. /that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.535. /from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.536. /from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.537. /from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.559. /nay, give him back with speed, that mine eyes may behold him; and do thou accept the ransom, the great ransom, that we bring. So mayest thou have joy thereof, and come to thy native land, seeing that from the first thou hast spared me. Then with an angry glance from beneath his brows spake to him Achilles swift of foot: 24.561. / Provoke me no more, old sir; I am minded even of myself to give Hector back to thee; for from Zeus there came to me a messenger, even the mother that bare me, daughter of the old man of the sea. And of thee, Priam, do I know in my heart—it nowise escapeth me—that some god led thee to the swift ships of the Achaeans. 24.564. / Provoke me no more, old sir; I am minded even of myself to give Hector back to thee; for from Zeus there came to me a messenger, even the mother that bare me, daughter of the old man of the sea. And of thee, Priam, do I know in my heart—it nowise escapeth me—that some god led thee to the swift ships of the Achaeans. 24.565. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.566. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.568. /For no mortal man, were he never so young and strong, would dare to come amid the host; neither could he then escape the watch, nor easily thrust back the bar of our doors. Wherefore now stir my heart no more amid my sorrows, lest, old sire, I spare not even thee within the huts 24.574. /my suppliant though thou art, and so sin against the behest of Zeus. So spake he, and the old man was seized with fear, and hearkened to his word. But like a lion the son of Peleus sprang forth from the houses—not alone, for with him went two squires as well, even the warrior Automedon and Alcimus 24.579. /they that Achilles honoured above all his comrades, after the dead Patroclus. These then loosed from beneath the yoke the horses and mules, and led within the herald, the crier of the old king, and set him on a chair; and from the wain of goodly felloes they took the countless ransom for Hector's head.
2. Homer, Odyssey, 5.262-5.493 (8th cent. BCE - 7th cent. BCE)

3. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
4. Euripides, Suppliant Women, 229-231, 155 (5th cent. BCE - 5th cent. BCE)

155. Didst consult seers, and gaze into the flame of burnt-offerings? Adrastu
5. Herodotus, Histories, 7.8-7.18, 7.47 (5th cent. BCE - 5th cent. BCE)

7.8. After the conquest of Egypt, intending now to take in hand the expedition against Athens, Xerxes held a special assembly of the noblest among the Persians, so he could learn their opinions and declare his will before them all. When they were assembled, Xerxes spoke to them as follows: ,“Men of Persia, I am not bringing in and establishing a new custom, but following one that I have inherited. As I learn from our elders, we have never yet remained at peace ever since Cyrus deposed Astyages and we won this sovereignty from the Medes. It is the will of heaven; and we ourselves win advantage by our many enterprises. No one needs to tell you, who already know them well, which nations Cyrus and Cambyses and Darius my father subdued and added to our realm. ,Ever since I came to this throne, I have considered how I might not fall short of my predecessors in this honor, and not add less power to the Persians; and my considerations persuade me that we may win not only renown, but a land neither less nor worse, and more fertile, than that which we now possess; and we would also gain vengeance and requital. For this cause I have now summoned you together, that I may impart to you what I intend to do. ,It is my intent to bridge the Hellespont and lead my army through Europe to Hellas, so I may punish the Athenians for what they have done to the Persians and to my father. ,You saw that Darius my father was set on making an expedition against these men. But he is dead, and it was not granted him to punish them. On his behalf and that of all the Persians, I will never rest until I have taken Athens and burnt it, for the unprovoked wrong that its people did to my father and me. ,First they came to Sardis with our slave Aristagoras the Milesian and burnt the groves and the temples; next, how they dealt with us when we landed on their shores, when Datis and Artaphrenes were our generals, I suppose you all know. ,For these reasons I am resolved to send an army against them; and I reckon that we will find the following benefits among them: if we subdue those men, and their neighbors who dwell in the land of Pelops the Phrygian, we will make the borders of Persian territory and of the firmament of heaven be the same. ,No land that the sun beholds will border ours, but I will make all into one country, when I have passed over the whole of Europe. ,I learn that this is the situation: no city of men or any human nation which is able to meet us in battle will be left, if those of whom I speak are taken out of our way. Thus the guilty and the innocent will alike bear the yoke of slavery. ,This is how you would best please me: when I declare the time for your coming, every one of you must eagerly appear; and whoever comes with his army best equipped will receive from me such gifts as are reckoned most precious among us. ,Thus it must be done; but so that I not seem to you to have my own way, I lay the matter before you all, and bid whoever wishes to declare his opinion.” So spoke Xerxes and ceased. 7.9. After him Mardonius said: “Master, you surpass not only all Persians that have been but also all that shall be; besides having dealt excellently and truly with all other matters, you will not suffer the Ionians who dwell in Europe to laugh at us, which they have no right to do. ,It would be strange indeed if we who have subdued and made slaves of Sacae and Indians and Ethiopians and Assyrians and many other great nations, for no wrong done to the Persians but of mere desire to add to our power, will not take vengeance on the Greeks for unprovoked wrongs. ,What have we to fear from them? Have they a massive population or abundance of wealth? Their manner of fighting we know, and we know how weak their power is; we have conquered and hold their sons, those who dwell in our land and are called Ionians and Aeolians and Dorians. ,I myself have made trial of these men, when by your father's command I marched against them. I marched as far as Macedonia and almost to Athens itself, yet none came out to meet me in battle. ,Yet the Greeks are accustomed to wage wars, as I learn, and they do it most senselessly in their wrongheadedness and folly. When they have declared war against each other, they come down to the fairest and most level ground that they can find and fight there, so that the victors come off with great harm; of the vanquished I say not so much as a word, for they are utterly destroyed. ,Since they speak the same language, they should end their disputes by means of heralds or messengers, or by any way rather than fighting; if they must make war upon each other, they should each discover where they are in the strongest position and make the attempt there. The Greek custom, then, is not good; and when I marched as far as the land of Macedonia, it had not come into their minds to fight. ,But against you, O king, who shall make war? You will bring the multitudes of Asia, and all your ships. I think there is not so much boldness in Hellas as that; but if time should show me wrong in my judgment, and those men prove foolhardy enough to do battle with us, they would be taught that we are the greatest warriors on earth. Let us leave nothing untried; for nothing happens by itself, and all men's gains are the fruit of adventure.” 7.10. Thus Mardonius smoothed Xerxes' resolution and stopped. The rest of the Persians held their peace, not daring to utter any opinion contrary to what had been put forward; then Artabanus son of Hystaspes, the king's uncle, spoke. Relying on his position, he said, ,“O king, if opposite opinions are not uttered, it is impossible for someone to choose the better; the one which has been spoken must be followed. If they are spoken, the better can be found; just as the purity of gold cannot be determined by itself, but when gold is compared with gold by rubbing, we then determine the better. ,Now I advised Darius, your father and my brother, not to lead his army against the Scythians, who have no cities anywhere to dwell in. But he hoped to subdue the nomadic Scythians and would not obey me; he went on the expedition and returned after losing many gallant men from his army. ,You, O king, are proposing to lead your armies against far better men than the Scythians—men who are said to be excellent warriors by sea and land. It is right that I should show you what danger there is in this. ,You say that you will bridge the Hellespont and march your army through Europe to Hellas. Now suppose you happen to be defeated either by land or by sea, or even both; the men are said to be valiant, and we may well guess that it is so, since the Athenians alone destroyed the great army that followed Datis and Artaphrenes to Attica. ,Suppose they do not succeed in both ways; but if they attack with their ships and prevail in a sea-fight, and then sail to the Hellespont and destroy your bridge, that, O king, is the hour of peril. ,It is from no wisdom of my own that I thus conjecture; it is because I know what disaster once almost overtook us, when your father, making a highway over the Thracian Bosporus and bridging the river Ister, crossed over to attack the Scythians. At that time the Scythians used every means of entreating the Ionians, who had been charged to guard the bridges of the Ister, to destroy the way of passage. ,If Histiaeus the tyrant of Miletus had consented to the opinion of the other tyrants instead of opposing it, the power of Persia would have perished. Yet it is dreadful even in the telling, that one man should hold in his hand all the king's fortunes. ,So do not plan to run the risk of any such danger when there is no need for it. Listen to me instead: for now dismiss this assembly; consider the matter by yourself and, whenever you so please, declare what seems best to you. ,A well-laid plan is always to my mind most profitable; even if it is thwarted later, the plan was no less good, and it is only chance that has baffled the design; but if fortune favor one who has planned poorly, then he has gotten only a prize of chance, and his plan was no less bad. ,You see how the god smites with his thunderbolt creatures of greatness and does not suffer them to display their pride, while little ones do not move him to anger; and you see how it is always on the tallest buildings and trees that his bolts fall; for the god loves to bring low all things of surpassing greatness. Thus a large army is destroyed by a smaller, when the jealous god sends panic or the thunderbolt among them, and they perish unworthily; for the god suffers pride in none but himself. ,Now haste is always the parent of failure, and great damages are likely to arise; but in waiting there is good, and in time this becomes clear, even though it does not seem so in the present. ,This, O king, is my advice to you. But you, Mardonius son of Gobryas, cease your foolish words about the Greeks, for they do not deserve to be maligned. By slandering the Greeks you incite the king to send this expedition; that is the end to which you press with all eagerness. Let it not be so. ,Slander is a terrible business; there are two in it who do wrong and one who suffers wrong. The slanderer wrongs another by accusing an absent man, and the other does wrong in that he is persuaded before he has learned the whole truth; the absent man does not hear what is said of him and suffers wrong in the matter, being maligned by the one and condemned by the other. ,If an army must by all means be sent against these Greeks, hear me now: let the king himself remain in the Persian land, and let us two stake our children's lives upon it; you lead out the army, choosing whatever men you wish and taking as great an army as you desire. ,If the king's fortunes fare as you say, let my sons be slain, and myself with them; but if it turns out as I foretell, let your sons be so treated, and you likewise, if you return. ,But if you are unwilling to submit to this and will at all hazards lead your army overseas to Hellas, then I think that those left behind in this place will hear that Mardonius has done great harm to Persia, and has been torn apart by dogs and birds in the land of Athens or of Lacedaemon, if not even before that on the way there; and that you have learned what kind of men you persuade the king to attack.” 7.11. Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.13. So the vision spoke, and seemed to Xerxes to vanish away. When day dawned, the king took no account of this dream, and he assembled the Persians whom he had before gathered together and addressed them thus: ,“Persians, forgive me for turning and twisting in my purpose; I am not yet come to the fullness of my wisdom, and I am never free from people who exhort me to do as I said. It is true that when I heard Artabanus' opinion my youthful spirit immediately boiled up, and I burst out with an unseemly and wrongful answer to one older than myself; but now I see my fault and will follow his judgment. ,Be at peace, since I have changed my mind about marching against Hellas.” 7.14. When the Persians heard that, they rejoiced and made obeisance to him. But when night came on, the same vision stood again over Xerxes as he slept, and said, “Son of Darius, have you then plainly renounced your army's march among the Persians, and made my words of no account, as though you had not heard them? Know for certain that, if you do not lead out your army immediately, this will be the outcome of it: as you became great and mighty in a short time, so in a moment will you be brought low again.” 7.15. Greatly frightened by the vision, Xerxes leapt up from his bed, and sent a messenger to summon Artabanus. When he came, Xerxes said, “Artabanus, for a moment I was of unsound mind, and I answered your good advice with foolish words; but after no long time I repented, and saw that it was right for me to follow your advice. ,Yet, though I desire to, I cannot do it; ever since I turned back and repented, a vision keeps coming to haunt my sight, and it will not allow me to do as you advise; just now it has threatened me and gone. ,Now if a god is sending the vision, and it is his full pleasure that there this expedition against Hellas take place, that same dream will hover about you and give you the same command it gives me. I believe that this is most likely to happen, if you take all my apparel and sit wearing it upon my throne, and then lie down to sleep in my bed.” 7.16. Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged. 7.47. Xerxes answered and said, “Artabanus, human life is such as you define it to be. Let us speak no more of that, nor remember evils in our present prosperous estate. But tell me this: if you had not seen the vision in your dream so clearly, would you still have held your former opinion and advised me not to march against Hellas, or would you have changed your mind? Come, tell me this truly.” ,Artabanus answered and said, “O king, may the vision that appeared in my dream bring such an end as we both desire! But I am even now full of fear and beside myself for many reasons, especially when I see that the two greatest things in the world are your greatest enemies.”
6. Apollonius of Rhodes, Argonautica, 4.790-4.809 (3rd cent. BCE - 3rd cent. BCE)

4.790. δεινὸν ἐρευγομένην δέχεται ὁδός. ἀλλά σε γὰρ δὴ 4.791. ἐξέτι νηπυτίης αὐτὴ τρέφον ἠδʼ ἀγάπησα 4.792. ἔξοχον ἀλλάων, αἵ τʼ εἰν ἁλὶ ναιετάουσιν 4.793. οὕνεκεν οὐκ ἔτλης εὐνῇ Διὸς ἱεμένοιο 4.794. λέξασθαι. κείνῳ γὰρ ἀεὶ τάδε ἔργα μέμηλεν 4.795. ἠὲ σὺν ἀθανάταις ἠὲ θνητῇσιν ἰαύειν. 4.796. ἀλλʼ ἐμὲ αἰδομένη καὶ ἐνὶ φρεσὶ δειμαίνουσα 4.797. ἠλεύω· ὁ δʼ ἔπειτα πελώριον ὅρκον ὄμοσσεν 4.798. μήποτέ σʼ ἀθανάτοιο θεοῦ καλέεσθαι ἄκοιτιν. 4.799. ἔμπης δʼ οὐ μεθίεσκεν ὀπιπεύων ἀέκουσαν 4.800. εἰσότε οἱ πρέσβειρα Θέμις κατέλεξεν ἅπαντα 4.801. ὡς δή τοι πέπρωται ἀμείνονα πατρὸς ἑοῖο 4.802. παῖδα τεκεῖν· τῶ καί σε λιλαιόμενος μεθέηκεν 4.803. δείματι, μή τις ἑοῦ ἀντάξιος ἄλλος ἀνάσσοι 4.804. ἀθανάτων, ἀλλʼ αἰὲν ἑὸν κράτος εἰρύοιτο. 4.805. αὐτὰρ ἐγὼ τὸν ἄριστον ἐπιχθονίων πόσιν εἶναι 4.806. δῶκά τοι, ὄφρα γάμου θυμηδέος ἀντιάσειας 4.807. τέκνα τε φιτύσαιο· θεοὺς δʼ ἐς δαῖτʼ ἐκάλεσσα 4.808. πάντας ὁμῶς· αὐτὴ δὲ σέλας χείρεσσιν ἀνέσχον 4.809. νυμφίδιον, κείνης ἀγανόφρονος εἵνεκα τιμῆς.
7. Apollodorus, Bibliotheca, 3.13.5 (1st cent. CE - 2nd cent. CE)

3.13.5. αὖθις δὲ γαμεῖ Θέτιν τὴν Νηρέως, περὶ ἧς τοῦ γάμου Ζεὺς καὶ Ποσειδῶν ἤρισαν, Θέμιδος 1 -- δὲ θεσπιῳδούσης ἔσεσθαι τὸν ἐκ ταύτης γεννηθέντα κρείττονα τοῦ πατρὸς ἀπέσχοντο. ἔνιοι δέ φασι, Διὸς ὁρμῶντος ἐπὶ τὴν ταύτης συνουσίαν, εἰρηκέναι Προμηθέα τὸν ἐκ ταύτης αὐτῷ γεννηθέντα οὐρανοῦ δυναστεύσειν. 2 -- τινὲς δὲ λέγουσι Θέτιν μὴ βουληθῆναι Διὶ συνελθεῖν ὡς 3 -- ὑπὸ Ἥρας τραφεῖσαν, Δία δὲ ὀργισθέντα θνητῷ θέλειν αὐτὴν 4 -- συνοικίσαι. 5 -- Χείρωνος οὖν ὑποθεμένου Πηλεῖ συλλαβεῖν καὶ κατασχεῖν 6 -- αὐτὴν μεταμορφουμένην, ἐπιτηρήσας συναρπάζει, γινομένην δὲ ὁτὲ μὲν πῦρ ὁτὲ δὲ ὕδωρ ὁτὲ δὲ θηρίον οὐ πρότερον ἀνῆκε πρὶν ἢ τὴν ἀρχαίαν μορφὴν εἶδεν ἀπολαβοῦσαν. γαμεῖ δὲ ἐν τῷ Πηλίῳ, κἀκεῖ θεοὶ τὸν γάμον εὐωχούμενοι καθύμνησαν. καὶ δίδωσι Χείρων Πηλεῖ δόρυ μείλινον, Ποσειδῶν δὲ ἵππους Βαλίον καὶ Ξάνθον· ἀθάνατοι δὲ ἦσαν οὗτοι.
8. Quintus Smyrnaeus, Posthomerica, 12.557



Subjects of this text:

subject book bibliographic info
accomplishment Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
achilles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
adrastus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
aeneas (hero) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
afterlife, continuation model Wolfsdorf, Early Greek Ethics (2020) 549
afterlife Wolfsdorf, Early Greek Ethics (2020) 549
aphrodite Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
apollo Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
argives Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
athena Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
breastfeeding, human Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
cassandra Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
cholos Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
cognitive linguistics Peels, Hosios: A Semantic Study of Greek Piety (2016) 51
cult Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
delphi, polygnotus paintings Wolfsdorf, Early Greek Ethics (2020) 549
double dreams and visions, examples, ane, ot and homer Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 465
euripides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
exegesis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
filiation Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
focalisation, embedded focalisation Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
funerary practices Wolfsdorf, Early Greek Ethics (2020) 549
hades Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
hector Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
hecuba Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
hera, nurse Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
homeric motifs Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
hosios (and cognates), in context of rituals of worship Peels, Hosios: A Semantic Study of Greek Piety (2016) 51
hymn Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
johnston, sarah iles Wolfsdorf, Early Greek Ethics (2020) 549
lucian Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
marriage Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
menelaus Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
nereid Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
nurse Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
odysseus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
olbios Wolfsdorf, Early Greek Ethics (2020) 549
pantheon, iliadic Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
parent-child relationships Wolfsdorf, Early Greek Ethics (2020) 549
paris Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
patroclus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
peleus Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
plutarch of chaeronea Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
polygnotus, underworld painting Wolfsdorf, Early Greek Ethics (2020) 549
prayer Peels, Hosios: A Semantic Study of Greek Piety (2016) 51; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
priam Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
proclus (neoplatonist) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
quotation Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
ransoms Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
reader / readership Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
reciprocity Peels, Hosios: A Semantic Study of Greek Piety (2016) 51
richardson, n. j. Wolfsdorf, Early Greek Ethics (2020) 549
schetliasts Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 210
sea, as metaphor for becoming / materiality Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
soul, wandering of the soul Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
thebes' Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 158
thetis Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
theurgy / theurgic Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387
time/timai Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67
wrath Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 67