Tiresias: The Ancient Mediterranean Religions Source Database

6678

Homer, Odyssey, 13.184-13.221
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ὣς οἱ μέν ῥʼ εὔχοντο Ποσειδάωνι ἄνακτι So they prayed to lord Poseidon, the Phaeacian kingdom's leaders and commanders, as they stood around an altar. Then divine Odysseus awoke from sleeping in his fatherland, but did not recognize it, since he'd been so long away. For goddess Pallas Athena
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Παλλὰς Ἀθηναίη, κούρη Διός, ὄφρα μιν αὐτὸν Zeus's daughter, had poured mist around him so she could make him unrecognizable and tell him every thing, so his wife would not recognize him, or his townsmen and friends, before all the suitors paid for their transgressions. She therefore made everything look strange to the lord
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ἀτραπιτοί τε διηνεκέες λιμένες τε πάνορμοι the straight pathways, the harbors always fit for mooring, the steep rocks, and luxuriant trees. Springing up, he stood and looked at his fatherland. Then he wailed, and smacked his thighs with his downturned hands, and said in lamentation:
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ὤ μοι ἐγώ, τέων αὖτε βροτῶν ἐς γαῖαν ἱκάνω; “Oh my me, in what mortals' land have I arrived, and are they wanton, unjust, and wild, or hospitable and have god-fearing minds? Where do I take these many possessions? Where do I wander myself? If only I'd stayed with the Phaeacian
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αὐτοῦ· ἐγὼ δέ κεν ἄλλον ὑπερμενέων βασιλήων where I was. I would have reached another exceedingly mighty king, who'd have welcomed me and sent me on my way. Now I don't know where to put it, and I won't leave it where it is, lest by chance my spoils become another's. Humph! Not completely wise or just
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ἦσαν Φαιήκων ἡγήτορες ἠδὲ μέδοντες were the Phaeacian leaders and commanders, who brought me away to a strange land. Yes, they said they'd bring me to clear Ithaca, but they didn't do it. May Zeus, the god of supplicants, punish them, Zeus who watches over other men, too, and punishes whoever does wrong.
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ἀλλʼ ἄγε δὴ τὰ χρήματʼ ἀριθμήσω καὶ ἴδωμαι But come now, let me count these possessions and see if they haven't gone and taken anything of mine in their hollow ship. So saying, he counted the gorgeous tripods and cauldrons and the gold and fine woven clothing. None of it was missing, but he mourned for his fatherland
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ἑρπύζων παρὰ θῖνα πολυφλοίσβοιο θαλάσσης and crept along the shore of the loudly-surging sea in much grief. Athena came close by him, disguised in the form of young man, a shepherd of sheep, delicate all over, such as the sons of lords are, with a well-made cloak, folded double, around her shoulders.
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Homer, Iliad, 2.419-2.420, 2.859, 6.311, 8.551-8.552, 10.46, 20.300-20.308, 24.601-24.620 (8th cent. BCE - 7th cent. BCE) 2.419. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.859. /and Cromna and Aegialus and lofty Erythini.But of the Halizones Odius and Epistrophus were captains from afar, from Alybe, where is the birth-place of silver. And of the Mysians the captains were Chromis and Ennomus the augur; howbeit with his auguries he warded not off black fate 6.311. /on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 8.551. /but thereof the blessed gods partook not, neither were minded thereto; for utterly hated of them was sacred Ilios, and Priam, and the people of Priam with goodly spear of ash. 8.552. /but thereof the blessed gods partook not, neither were minded thereto; for utterly hated of them was sacred Ilios, and Priam, and the people of Priam with goodly spear of ash. 10.46. /the Argives and their ships, seeing the mind of Zeus is turned. To the sacrifices of Hector, it seemeth, his heart inclineth rather than to ours. For never have I seen neither heard by the telling of another that one man devised in one day so many terrible deeds, as Hector, dear to Zeus, hath wrought upon the sons of the Achaeans, by himself alone 20.300. /Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to him 20.301. /Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to him 20.302. /Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to him 20.303. /Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to him 20.304. /Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to him 20.305. /from mortal women. For at length hath the son of Cronos come to hate the race of Priam; and now verily shall the mighty Aeneas be king among the Trojans, and his sons' sons that shall be born in days to come. 20.306. /from mortal women. For at length hath the son of Cronos come to hate the race of Priam; and now verily shall the mighty Aeneas be king among the Trojans, and his sons' sons that shall be born in days to come. 20.307. /from mortal women. For at length hath the son of Cronos come to hate the race of Priam; and now verily shall the mighty Aeneas be king among the Trojans, and his sons' sons that shall be born in days to come. 20.308. /from mortal women. For at length hath the son of Cronos come to hate the race of Priam; and now verily shall the mighty Aeneas be king among the Trojans, and his sons' sons that shall be born in days to come. 24.601. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.602. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.603. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.604. /and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.606. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.607. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.608. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.609. /The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.610. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.611. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.612. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.613. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.614. /For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains 24.615. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.616. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.617. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.618. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.619. /on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son 24.620. /when thou hast borne him into Ilios; mourned shall he be of thee many tears. Therewith swift Achilles sprang up, and slew a white-fleeced sheep, and his comrades flayed it and made it ready well and duly, and sliced it cunningly and spitted the morsels, and roasted them carefully and drew all off the spits.
2. Homer, Odyssey, 1.60-1.62, 3.157, 3.159-3.160, 4.502, 8.71-8.72, 8.565-8.569, 9.534, 9.551-9.555, 10.516-10.529, 11.23-11.50, 11.114, 11.130-11.132, 12.233-12.265, 12.339-12.365, 12.387-12.388, 12.396-12.397, 13.125-13.183, 13.185-13.440, 14.414, 14.418-14.438, 14.443-14.445, 19.196-19.202, 20.348, 23.277-23.279, 24.215, 24.364 (8th cent. BCE - 7th cent. BCE)
3. Aeschylus, Persians, 206-208, 205 (6th cent. BCE - 5th cent. BCE) 205. ὁρῶ δὲ φεύγοντʼ αἰετὸν πρὸς ἐσχάραν 205. But I saw an eagle fleeing for safety to the altar of Phoebus—and out of terror, my friends, I stood speechless. Thereupon I caught sight of a falcon rushing at full speed with outstretched wings and with his talons plucking at the head of the eagle, which did nothing but cower and
4. Euripides, Alcestis, 120-122, 119 (5th cent. BCE - 5th cent. BCE)
5. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE) 171. ἀγγέλλει δ' ὅτι νῦν τριταί-
6. Euripides, Suppliant Women, 155 (5th cent. BCE - 5th cent. BCE) 155. Didst consult seers, and gaze into the flame of burnt-offerings? Adrastu
7. Herodotus, Histories, 1.50, 6.81-6.82, 6.91, 7.133-7.134, 8.122 (5th cent. BCE - 5th cent. BCE) 1.50. After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.82. But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. 7.133. To Athens and Sparta Xerxes sent no heralds to demand earth, and this he did for the following reason. When Darius had previously sent men with this same purpose, those who made the request were cast at the one city into the Pit and at the other into a well, and bidden to obtain their earth and water for the king from these locations. ,What calamity befell the Athenians for dealing in this way with the heralds I cannot say, save that their land and their city were laid waste. I think, however, that there was another reason for this, and not the aforesaid. 7.134. Be that as it may, the anger of Talthybius, Agamemnon's herald, fell upon the Lacedaemonians. At Sparta there is a shrine of Talthybius and descendants of Talthybius called Talthybiadae, who have the special privilege of conducting all embassies from Sparta. ,Now there was a long period after the incident I have mentioned above during which the Spartans were unable to obtain good omens from sacrifice. The Lacedaemonians were grieved and dismayed by this and frequently called assemblies, making a proclamation inviting some Lacedaemonian to give his life for Sparta. Then two Spartans of noble birth and great wealth, Sperthias son of Aneristus and Bulis son of Nicolaus, undertook of their own free will to make atonement to Xerxes for Darius' heralds who had been killed at Sparta. ,Thereupon the Spartans sent these men to Media for execution. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl.
8. Sophocles, Antigone, 1005-1022, 999, 1001 (5th cent. BCE - 5th cent. BCE)
9. Xenophon, Constitution of The Spartans, 13.2 (5th cent. BCE - 4th cent. BCE) 13.2. But I will go back to the beginning, and explain how the King sets out with an army. First he offers up sacrifice at home to Zeus the Leader and to the gods associated with him. Or, if we read οἱ σὺν αὐτῷ with Haase, he and his staff. By the associated gods we should understand Castor and Pollux, the Dioscuri. In the Oxford text I gave τοῖν σιοῖν , the twin gods. If the sacrifice appears propitious, the Fire-bearer takes fire from the altar and leads the way to the borders of the land. There the King offers sacrifice again to Zeus and Athena.
10. Aeschines, Letters, 3.121 (4th cent. BCE - 4th cent. BCE)
11. Vergil, Aeneis, 1.305-1.409, 5.789-5.792, 5.800, 5.803-5.804, 5.812, 5.814-5.815, 9.77-9.122 (1st cent. BCE - 1st cent. BCE) 1.305. near him, her radiant eyes all dim with tears 1.306. nor smiling any more, Venus approached 1.307. and thus complained: “O thou who dost control 1.308. things human and divine by changeless laws 1.309. enthroned in awful thunder! What huge wrong 1.310. could my Aeneas and his Trojans few 1.311. achieve against thy power? For they have borne 1.312. unnumbered deaths, and, failing Italy 1.313. the gates of all the world against them close. 1.314. Hast thou not given us thy covet 1.315. that hence the Romans when the rolling years 1.316. have come full cycle, shall arise to power 1.317. from Troy 's regenerate seed, and rule supreme 1.318. the unresisted lords of land and sea? 1.319. O Sire, what swerves thy will? How oft have I 1.320. in Troy 's most lamentable wreck and woe 1.321. consoled my heart with this, and balanced oft 1.322. our destined good against our destined ill! 1.323. But the same stormful fortune still pursues 1.324. my band of heroes on their perilous way. 1.325. When shall these labors cease, O glorious King? 1.326. Antenor, though th' Achaeans pressed him sore 1.327. found his way forth, and entered unassailed 1.328. Illyria 's haven, and the guarded land 1.329. of the Liburni. Straight up stream he sailed 1.330. where like a swollen sea Timavus pours 1.331. a nine-fold flood from roaring mountain gorge 1.332. and whelms with voiceful wave the fields below. 1.333. He built Patavium there, and fixed abodes 1.334. for Troy 's far-exiled sons; he gave a name 1.335. to a new land and race; the Trojan arms 1.336. were hung on temple walls; and, to this day 1.337. lying in perfect peace, the hero sleeps. 1.338. But we of thine own seed, to whom thou dost 1.339. a station in the arch of heaven assign 1.340. behold our navy vilely wrecked, because 1.341. a single god is angry; we endure 1.342. this treachery and violence, whereby 1.343. wide seas divide us from th' Hesperian shore. 1.344. Is this what piety receives? Or thus 1.346. Smiling reply, the Sire of gods and men 1.347. with such a look as clears the skies of storm 1.348. chastely his daughter kissed, and thus spake on: 1.349. “Let Cytherea cast her fears away! 1.350. Irrevocably blest the fortunes be 1.351. of thee and thine. Nor shalt thou fail to see 1.352. that City, and the proud predestined wall 1.353. encompassing Lavinium . Thyself 1.354. hall starward to the heights of heaven bear 1.355. Aeneas the great-hearted. Nothing swerves 1.356. my will once uttered. Since such carking cares 1.357. consume thee, I this hour speak freely forth 1.358. and leaf by leaf the book of fate unfold. 1.359. Thy son in Italy shall wage vast war 1.360. and, quell its nations wild; his city-wall 1.361. and sacred laws shall be a mighty bond 1.362. about his gathered people. Summers three 1.363. hall Latium call him king; and three times pass 1.364. the winter o'er Rutulia's vanquished hills. 1.365. His heir, Ascanius, now Iulus called 1.366. (Ilus it was while Ilium 's kingdom stood) 1.367. full thirty months shall reign, then move the throne 1.368. from the Lavinian citadel, and build 1.370. Here three full centuries shall Hector's race 1.371. have kingly power; till a priestess queen 1.372. by Mars conceiving, her twin offspring bear; 1.373. then Romulus, wolf-nursed and proudly clad 1.374. in tawny wolf-skin mantle, shall receive 1.375. the sceptre of his race. He shall uprear 1.376. and on his Romans his own name bestow. 1.377. To these I give no bounded times or power 1.378. but empire without end. Yea, even my Queen 1.379. Juno, who now chastiseth land and sea 1.380. with her dread frown, will find a wiser way 1.381. and at my sovereign side protect and bless 1.382. the Romans, masters of the whole round world 1.383. who, clad in peaceful toga, judge mankind. 1.384. Such my decree! In lapse of seasons due 1.385. the heirs of Ilium 's kings shall bind in chains 1.386. Mycenae 's glory and Achilles' towers 1.387. and over prostrate Argos sit supreme. 1.388. of Trojan stock illustriously sprung 1.389. lo, Caesar comes! whose power the ocean bounds 1.390. whose fame, the skies. He shall receive the name 1.391. Iulus nobly bore, great Julius, he. 1.392. Him to the skies, in Orient trophies dress 1.393. thou shalt with smiles receive; and he, like us 1.394. hall hear at his own shrines the suppliant vow. 1.395. Then will the world grow mild; the battle-sound 1.396. will be forgot; for olden Honor then 1.397. with spotless Vesta, and the brothers twain 1.398. Remus and Romulus, at strife no more 1.399. will publish sacred laws. The dreadful gates 1.400. whence issueth war, shall with close-jointed steel 1.401. be barred impregnably; and prisoned there 1.402. the heaven-offending Fury, throned on swords 1.403. and fettered by a hundred brazen chains 1.405. These words he gave, and summoned Maia's son 1.406. the herald Mercury, who earthward flying 1.407. hould bid the Tyrian realms and new-built towers 1.408. welcome the Trojan waifs; lest Dido, blind 1.409. to Fate's decree, should thrust them from the land. 5.789. But far removed, upon a lonely shore 5.790. a throng of Trojan dames bewailed aloud 5.791. their lost Anchises, and with tears surveyed 5.792. the mighty deep. “O weary waste of seas! 5.800. one Beroe, Doryclus' aged wife 5.803. he called the Trojan dames: “O ye ill-starred 5.804. that were not seized and slain by Grecian foes 5.812. of Eryx, of Acestes, friend and kin; 5.814. and build a town? O city of our sires! 5.815. O venerated gods from haughty foes 9.77. tands howling at the postern all night long; 9.78. beneath the ewes their bleating lambs lie safe; 9.79. but he, with undesisting fury, more 9.80. rages from far, made frantic for his prey 9.81. by hunger of long hours, his foaming jaws 9.82. athirst for blood: not less the envy burned 9.83. of the Rutulian, as he scanned in vain 9.84. the stronghold of his foe. Indigt scorn 9.85. thrilled all his iron frame. But how contrive 9.86. to storm the fortress or by force expel 9.87. the Trojans from the rampart, and disperse 9.88. along the plain? Straightway he spied the ships 9.89. in hiding near the camp, defended well 9.90. by mounded river-bank and fleeting wave. 9.91. On these he fell; while his exultant crew 9.92. brought firebrands, and he with heart aflame 9.93. grasped with a vengeful hand the blazing pine. 9.94. To the wild work his followers sped; for who 9.95. could prove him craven under Turnus' eye? 9.96. The whole troop for the weapon of their rage 9.97. eized smoking coals, of many a hearth the spoil; 9.98. red glare of fuming torches burned abroad 9.100. What god, O Muses, saved the Trojans then 9.101. from wrathful flame? Who shielded then the fleet 9.102. I pray you tell, from bursting storm of fire? 9.103. From hoary eld the tale, but its renown 9.104. ings on forever. When Aeneas first 9.105. on Phrygian Ida hewed the sacred wood 9.106. for rib and spar, and soon would put to sea 9.107. that mighty mother of the gods, they say 9.108. the Berecynthian goddess, thus to Jove 9.109. addressed her plea: “Grant, O my son, a boon 9.110. which thy dear mother asks, who aided thee 9.111. to quell Olympian war. A grove I have 9.112. of sacred pine, long-loved from year to year. 9.113. On lofty hill it grew, and thither came 9.114. my worshippers with gifts, in secret gloom 9.115. of pine-trees dark and shadowing maple-boughs.; 9.116. these on the Dardan warrior at his need 9.117. I, not unwilling, for his fleet bestowed. 9.118. But I have fears. O, Iet a parent's prayer 9.119. in this prevail, and bid my care begone! 9.120. Let not rude voyages nor the shock of storm 9.121. my ships subdue, but let their sacred birth 9.122. on my charmed hills their strength and safety be!”
12. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.12.2 (2nd cent. CE - 2nd cent. CE)
13. Chariton, Chaereas And Callirhoe, 6.2.4 (2nd cent. CE - 3rd cent. CE)
14. Pausanias, Description of Greece, 8.42.6, 8.42.11 (2nd cent. CE - 2nd cent. CE) 8.42.6. Azanian Arcadians, acorn-eaters, who dwell In Phigaleia, the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. 8.42.11. It was mainly to see this Demeter that I came to Phigalia . I offered no burnt sacrifice to the goddess, that being a custom of the natives. But the rule for sacrifice by private persons, and at the annual sacrifice by the community of Phigalia, is to offer grapes and other cultivated fruits, with honeycombs and raw wool still full of its grease. These they place on the altar built before the cave, afterwards pouring oil over them.
15. Philostratus The Athenian, Life of Apollonius, 4.16 (2nd cent. CE 4.16. Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant.

Subjects of this text:

subject	book bibliographic info
achaeans	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143, 159
achilles	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
aegina	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
aelian	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
aeneas	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97
aeolus, king of the winds	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
agamemnon	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
ajax, lesser	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
ajax the lesser	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
alyattes	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159, 334
alyssae	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
anthropology	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
aphrodite	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
apollo	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102, 143, 159
apotheosis	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 102
argive	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
argives	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
artemis	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
asclepius	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
athena	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 143, 159; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
athens	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102
atossa	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
babylon	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
burkert, walter	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
carthage	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
cassandra	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
cenchreae	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 101
christianity	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
circe	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
cleombrotus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
cleomenes	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
crete	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
croesus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
cyrene	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
cyrus the great	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102
delphic	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 334
demeter	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102, 334
detienne, marcel	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
dido	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
eating / food	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
emotions, anger, wrath (ira, mênis)	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
emotions, anger/rage	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
emotions	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
ethical qualities, anger, wrath (ira, mênis)	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
ethical qualities, caution	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
ethical qualities, craftiness, deceit, deception, disguise, feigning, guile, sleight of hand, trickery (dolus, dolos)	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
ethical qualities, disguise	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
ethical qualities, falsehood, lies	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
euripides	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
gods	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97
helios	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
hera	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
hero	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97
herodotus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102, 143, 159, 334
horace	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
idomeneus	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
intertextuality, allusion, two-tier intertextuality, model	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
isis	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 101, 102
ithaca	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
juno	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
leitzitat (guide citation)	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
leto	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
locri	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
messapians	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
metamorphosis, as amazing / astonishing	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 102
metamorphosis, audience reaction to / interpretation of	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
metamorphosis narratives, patterns of	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
narratives	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
narrators, aeneid	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
neptune	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
niobe	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
nymphs	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
odysseus	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 143, 159; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
odysseus crew	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
orsilochus	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
pain/suffering	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
palinurus	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
patron, patronage, divine patron	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
persians	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
phaeacians	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102, 159, 334
phigalia	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102
philosophy	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 102
phoenix	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102
phorcys	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
plants	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
plutarch	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
polyphemus, cyclops	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
poseidon	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159, 334; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
prayer for metamorphosis / release	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
priam	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
punishment	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117
religious authority, sacred law/prescriptions	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
rocks	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
sacred law of cyrene	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
sacrifice (thysia), animal slaughter	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
sacrifice (thysia), rules and prescriptions	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
sacrifice (thysia), standards of decorum	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
sacrifice (thysia)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
scheria	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
seafaring	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
sicily	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
sirens	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
solon	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
sparta	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159, 334
springs	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
storm	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
sun	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 159
theano	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26
thucydides	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 143
transgression	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
trees	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21
trojans	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
troy	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 143, 159
van straten, folkert'	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
venus	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63, 97
vernant, jean-pierre	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 472
wandering	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
war, warfare	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 97
winds	Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 63
xenophon	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102
xerxes	Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 102, 334
zeus	Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 21; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 26, 143; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 117