1. Hebrew Bible, Exodus, 3.14 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" |
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2. Homer, Iliad, 5.385, 24.334-24.470 (8th cent. BCE - 7th cent. BCE)
| 5.385. /So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea 24.334. /back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man 24.335. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.336. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.337. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.338. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.339. /and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. So spake he, and the messenger, Argeiphontes, failed not to hearken. 24.340. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.341. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.342. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.343. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.344. /Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.345. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.346. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.347. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.348. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.349. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus 24.350. /they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus 24.351. /they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus 24.352. /they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus 24.353. /they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus 24.354. /they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus 24.355. /here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs 24.356. /here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs 24.357. /here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs 24.358. /here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs 24.359. /here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs 24.360. /and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans 24.361. /and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans 24.362. /and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans 24.363. /and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans 24.364. /and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans 24.365. /hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.366. /hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.367. /hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.368. /hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.369. /hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.370. /But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. 24.371. /But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. 24.372. /But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. 24.373. /But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. 24.374. /But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. Then the old man, godlike Priam, answered him:Even so, dear son, are all these things as thou dost say. Howbeit still hath some god stretched out his hand even over me 24.375. /seeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.376. /seeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.377. /seeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.378. /seeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.379. /seeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.380. /But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished 24.381. /But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished 24.382. /But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished 24.383. /But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished 24.384. /But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished 24.385. /even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.386. /even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.387. /even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.388. /even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.389. /even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.390. / Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled 24.391. / Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled 24.392. / Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled 24.393. / Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled 24.394. / Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled 24.395. /for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.396. /for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.397. /for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.398. /for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.399. /for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.400. /From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.401. /From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.402. /From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.403. /From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.404. /From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.405. /And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs. 24.406. /And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs. 24.407. /And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs. 24.408. /And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs. 24.409. /And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs. 24.410. /Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all 24.411. /Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all 24.412. /Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all 24.413. /Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all 24.414. /Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all 24.415. /neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood 24.416. /neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood 24.417. /neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood 24.418. /neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood 24.419. /neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood 24.420. /neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: 24.421. /neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: 24.422. /neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: 24.423. /neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: 24.424. /neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: 24.425. / My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet 24.426. / My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet 24.427. / My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet 24.428. / My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet 24.429. / My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet 24.430. /and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.431. /and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.432. /and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.433. /and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.434. /and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.435. /of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.436. /of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.437. /of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.438. /of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.439. /of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.440. /So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper 24.441. /So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper 24.442. /So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper 24.443. /So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper 24.444. /So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper 24.445. /upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king 24.446. /upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king 24.447. /upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king 24.448. /upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king 24.449. /upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king 24.450. /hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.451. /hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.452. /hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.453. /hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.454. /hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.455. /three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.456. /three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.457. /three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.458. /three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.459. /three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.460. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.461. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.462. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.463. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.464. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.465. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.466. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.467. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.468. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.469. /But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. So spake Hermes, and departed unto high Olympus; and Priam leapt from his chariot to the ground 24.470. /and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares |
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3. Homer, Odyssey, 24.1-24.14 (8th cent. BCE - 7th cent. BCE)
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4. Ovid, Metamorphoses, 8.730-8.731, 15.356-15.360 (1st cent. BCE - 1st cent. CE)
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5. Apuleius, The Golden Ass, 11.4 (2nd cent. CE - 2nd cent. CE)
| 11.4. Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice: |
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6. Irenaeus, Refutation of All Heresies, 1.15.1-1.15.6 (2nd cent. CE - 3rd cent. CE)
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7. Origen, Against Celsus, 1.24-1.25, 5.45 (3rd cent. CE - 3rd cent. CE)
| 1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. 1.25. And perhaps there is a danger as great as that which degrades the name of God, or of the Good, to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name - God - indefinitely, or with some such addition as that of the Maker of all things, the Creator of heaven and earth - He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, My fear, O Protagoras, about the names of the gods is no small one, seeing Philebus in his discussion with Socrates had called pleasure a god, how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present. 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! |
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8. Papyri, Papyri Graecae Magicae, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 3.41, 3.42, 3.43, 3.44, 3.45, 3.46, 3.47, 3.48, 3.49, 3.50, 3.51, 3.52, 3.53, 3.54, 3.55, 3.56, 3.57, 3.58, 3.59, 3.60, 3.61, 3.62, 3.63, 3.64, 3.65, 3.66, 3.67, 3.68, 3.69, 3.70, 3.71, 3.72, 3.73, 3.74, 3.75, 3.76, 3.77, 3.78, 3.79, 3.80, 3.81, 3.82, 3.83, 3.84, 3.85, 3.86, 3.87, 3.88, 3.89, 3.90, 3.91, 3.92, 3.93, 3.94, 3.95, 3.96, 3.97, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.106, 3.107, 3.108, 3.109, 3.110, 3.111, 3.112, 3.113, 3.114, 3.115, 3.116, 3.117, 3.118, 3.119, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.126, 3.127, 3.128, 3.129, 3.130, 3.131, 3.132, 3.133, 3.134, 3.135, 3.136, 3.137, 3.138, 3.139, 3.140, 3.141, 3.142, 3.143, 3.144, 3.145, 3.146, 3.147, 3.148, 3.149, 3.150, 3.151, 3.152, 3.153, 3.154, 3.155, 3.156, 3.157, 3.158, 3.159, 3.160, 3.161, 3.162, 3.163, 3.164, 3.494, 3.495, 3.496, 3.497, 3.498, 3.499, 3.500, 3.501, 3.502, 3.503, 3.504, 3.505, 3.506, 3.507, 3.508, 3.509, 3.510, 3.511, 3.512, 3.513, 3.514, 3.515, 3.516, 3.517, 3.518, 3.519, 3.520, 3.521, 3.522, 3.523, 3.524, 3.525, 3.526, 3.527, 3.528, 3.529, 3.530, 3.531, 3.532, 3.533, 3.534, 3.535, 3.536, 3.537, 3.538, 3.539, 3.540, 3.541, 3.542, 3.543, 3.544, 3.545, 3.546, 3.547, 3.548, 3.549, 3.550, 3.551, 3.552, 3.553, 3.554, 3.555, 3.556, 3.557, 3.558, 3.559, 3.560, 3.561, 3.562, 3.563, 3.564, 3.565, 3.566, 3.567, 3.568, 3.569, 3.570, 3.571, 3.572, 3.573, 3.574, 3.575, 3.576, 3.577, 3.578, 3.579, 3.580, 3.581, 3.582, 3.583, 3.584, 3.585, 3.586, 3.587, 3.588, 3.589, 3.590, 3.591, 3.592, 3.593, 3.594, 3.595, 3.596, 3.597, 3.598, 3.599, 3.600, 3.601, 3.602, 3.603, 3.604, 3.605, 3.606, 3.607, 3.608, 3.609, 3.610, 3.611, 4.850, 4.851, 4.852, 4.853, 4.854, 4.855, 4.856, 4.857, 4.858, 4.859, 4.860, 4.861, 4.862, 4.863, 4.864, 4.865, 4.866, 4.867, 4.868, 4.869, 4.870, 4.871, 4.872, 4.873, 4.874, 4.875, 4.876, 4.877, 4.878, 4.879, 4.880, 4.881, 4.882, 4.883, 4.884, 4.885, 4.886, 4.887, 4.888, 4.889, 4.890, 4.891, 4.892, 4.893, 4.894, 4.895, 4.896, 4.897, 4.898, 4.899, 4.900, 4.901, 4.902, 4.903, 4.904, 4.905, 4.906, 4.907, 4.908, 4.909, 4.910, 4.911, 4.912, 4.913, 4.914, 4.915, 4.916, 4.917, 4.918, 4.919, 4.920, 4.921, 4.922, 4.923, 4.924, 4.925, 4.926, 4.927, 4.928, 4.929, 4.1596, 4.1597, 4.1598, 4.1599, 4.1600, 4.1601, 4.1602, 4.1603, 4.1604, 4.1605, 4.1606, 4.1607, 4.1608, 4.1609, 4.1610, 4.1611, 4.1612, 4.1613, 4.1614, 4.1615, 4.1616, 4.1617, 4.1618, 4.1619, 4.1620, 4.1621, 4.1622, 4.1623, 4.1624, 4.1625, 4.1626, 4.1627, 4.1628, 4.1629, 4.1630, 4.1631, 4.1632, 4.1633, 4.1634, 4.1635, 4.1636, 4.1637, 4.1638, 4.1639, 4.1640, 4.1641, 4.1642, 4.1643, 4.1644, 4.1645, 4.1646, 4.1647, 4.1648, 4.1649, 4.1650, 4.1651, 4.1652, 4.1653, 4.1654, 4.1655, 4.1656, 4.1657, 4.1658, 4.1659, 4.1660, 4.1661, 4.1662, 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13.581, 13.582, 13.583, 13.584, 13.585, 13.586, 13.587, 13.588, 13.589, 13.590, 13.591, 13.592, 13.593, 13.594, 13.595, 13.596, 13.597, 13.598, 13.599, 13.600, 13.601, 13.602, 13.603, 13.604, 13.605, 13.606, 13.607, 13.608, 13.609, 13.610, 13.611, 13.612, 13.613, 13.614, 13.615, 13.616, 13.617, 13.618, 13.619, 13.620, 13.621, 13.622, 13.623, 13.624, 13.625, 13.626, 13.627, 13.628, 13.629, 13.630, 13.631, 13.632, 13.633, 13.634, 13.635, 13.636, 13.637, 13.638, 13.639, 13.640, 13.641, 13.642, 13.643, 13.644, 13.645, 13.646, 13.647, 13.648, 13.649, 13.650, 13.651, 13.652, 13.653, 13.654, 13.655, 13.656, 13.657, 13.658, 13.659, 13.660, 13.661, 13.662, 13.663, 13.664, 13.665, 13.666, 13.667, 13.668, 13.669, 13.670, 13.671, 13.672, 13.673, 13.674, 13.675, 13.676, 13.677, 13.678, 13.679, 13.680, 13.681, 13.682, 13.683, 13.684, 13.685, 13.686, 13.687, 13.688, 13.689, 13.690, 13.691, 13.692, 13.693, 13.694, 13.695, 13.696, 13.697, 13.698, 13.699, 13.700, 13.701, 13.702, 13.703, 13.704, 13.705, 13.706, 13.707, 13.708, 13.709, 13.710, 13.711, 13.712, 13.713, 13.714, 13.715, 13.716, 13.717, 13.718, 13.719, 13.720, 13.721, 13.722, 13.723, 13.724, 13.725, 13.726, 13.727, 13.728, 13.729, 13.730, 13.731, 13.732, 13.733, 13.734, 13.735, 13.736, 13.737, 13.738, 13.739, 13.740, 13.741, 13.742, 13.743, 13.744, 13.745, 13.746, 13.747, 13.748, 13.749, 13.750, 13.751, 13.752, 13.753, 13.754, 13.755, 13.756, 13.757, 13.758, 13.759, 13.760, 13.761, 13.762, 13.763, 13.764, 13.765, 13.766, 13.767, 13.768, 13.769, 13.770, 13.771, 13.772, 13.773, 13.774, 13.775, 13.776, 13.777, 13.778, 13.779, 13.780, 13.781, 13.782, 13.783, 13.784, 13.785, 13.786, 13.787, 13.788, 13.789, 13.790, 13.791, 13.792, 13.793, 13.794, 13.795, 13.796, 13.797, 13.798, 13.799, 13.800, 13.801, 13.802, 13.803, 13.804, 13.805, 13.806, 13.807, 13.808, 13.809, 13.810, 13.811, 13.812, 13.813, 13.814, 13.815, 13.816, 13.817, 13.818, 13.819, 13.820, 13.821, 13.822, 13.823, 13.824, 13.825, 13.826, 13.827, 13.828, 13.829, 13.830, 13.831, 13.832, 13.833, 13.834, 13.835, 13.836, 13.837, 13.838, 13.839, 13.840, 13.841, 13.842, 13.843, 13.844, 13.845, 13.846, 13.847, 13.848, 13.849, 13.850, 13.851, 13.852, 13.853, 13.854, 13.855, 13.856, 13.857, 13.858, 13.859, 13.860, 13.861, 13.862, 13.863, 13.864, 13.865, 13.866, 13.867, 13.868, 13.869, 13.870, 13.871, 13.872, 13.873, 13.874, 13.875, 13.876, 13.877, 13.878, 13.879, 13.880, 13.881, 13.882, 13.883, 13.884, 13.885, 13.886, 13.887, 13.888, 13.889, 13.890, 13.891, 13.892, 13.893, 13.894, 13.895, 13.896, 13.897, 13.898, 13.899, 13.900, 13.901, 13.902, 13.903, 13.904, 13.905, 13.906, 13.907, 13.908, 13.909, 13.910, 13.911, 13.912, 13.913, 13.914, 13.915, 13.916, 13.917, 13.918, 13.919, 13.920, 13.921, 13.922, 13.923, 13.924, 13.925, 13.926, 13.927, 13.928, 13.929, 13.930, 13.931, 13.932, 13.933, 13.934, 13.935, 13.936, 13.937, 13.938, 13.939, 13.940, 13.941, 13.942, 13.943, 13.944, 13.945, 13.946, 13.947, 13.948, 13.949, 13.950, 13.951, 13.952, 13.953, 13.954, 13.955, 13.956, 13.957, 13.958, 13.959, 13.960, 13.961, 13.962, 13.963, 13.964, 13.965, 13.966, 13.967, 13.968, 13.969, 13.970, 13.971, 13.972, 13.973, 13.974, 13.975, 13.976, 13.977, 13.978, 13.979, 13.980, 13.981, 13.982, 13.983, 13.984, 13.985, 13.986, 13.987, 13.988, 13.989, 13.990, 13.991, 13.992, 13.993, 13.994, 13.995, 13.996, 13.997, 13.998, 13.999, 13.1000, 13.1001, 13.1002, 13.1003, 13.1004, 13.1005, 13.1006, 13.1007, 13.1008, 13.1009, 13.1010, 13.1011, 13.1012, 13.1013, 13.1014, 13.1015, 13.1016, 13.1017, 13.1018, 13.1019, 13.1020, 13.1021, 13.1022, 13.1023, 13.1024, 13.1025, 13.1026, 13.1027, 13.1028, 13.1029, 13.1030, 13.1031, 13.1032, 13.1033, 13.1034, 13.1035, 13.1036, 13.1037, 13.1038, 13.1039, 13.1040, 13.1041, 13.1042, 13.1043, 13.1044, 13.1045, 13.1046, 13.1047, 13.1048, 13.1049, 13.1050, 13.1051, 13.1052, 13.1053, 13.1054, 13.1055, 13.1056, 13.1057, 13.1058, 13.1059, 13.1060, 13.1061, 13.1062, 13.1063, 13.1064, 13.1065, 13.1066, 13.1067, 13.1068, 13.1069, 13.1070, 13.1071, 13.1072, 13.1073, 13.1074, 13.1075, 13.1076, 13.1077, 21.11, 21.12, 21.13, 21.14, 20, 22b, 11a (3rd cent. CE - 4th cent. CE)
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9. Augustine, The City of God, 18.18 (4th cent. CE - 5th cent. CE)
| 18.18. Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. |
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10. Servius, In Vergilii Bucolicon Librum, 6.48 (4th cent. CE - 5th cent. CE)
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11. Papyri, Papyri Demoticae Magicae, 14.1-14.114, 14.117-14.149, 14.232-14.238, 14.490-14.495, 14.528-14.553, 14.627-14.635, 14.805, 14.889, 14.1070-14.1077
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