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Tiresias: The Ancient Mediterranean Religions Source Database



9612
Plutarch, Romulus, 2.5


τὸν δὲ Ταρχέτιον ὡς ἔγνω χαλεπῶς φέροντα συλλαβεῖν μὲν ἀμφοτέρας ἐπὶ θανάτῳ, τὴν δʼ Ἑστίαν ἰδόντα κατὰ τοὺς ὕπνους ἀπαγορεύουσαν αὐτῷ τὸν φόνον, ἱστόν τινα παρεγγυῆσαι ταῖς κόραις ὑφαίνειν δεδεμέναις, ὡς ὅταν ἐξυφήνωσι, τότε δοθησομένας πρὸς γάμον. ἐκείνας μὲν οὖν διʼ ἡμέρας ὑφαίνειν, ἑτέρας δὲ νύκτωρ τοῦ Ταρχετίου κελεύοντος ἀναλύειν τὸν ἱστόν. ἐκ δὲ τοῦ φαλλοῦ τῆς θεραπαινίδος τεκούσης δίδυμα, δοῦναί τινι Τερατίῳ τὸν Ταρχέτιον, ἀνελεῖν κελεύσαντα.When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them.


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

23 results
1. Homer, Odyssey, 4.354 (8th cent. BCE - 7th cent. BCE)

2. Dionysius of Halycarnassus, Roman Antiquities, 3.46-3.47 (1st cent. BCE - 1st cent. BCE)

3.46. 1.  After the death of Ancus Marcius the senate, being empowered by the people to establish whatever form of government they thought fit, again resolved to abide by the same form and appointed interreges. These, having assembled the people for the election, chosen Lucius Tarquinius as king; and the omens from Heaven having confirmed the decision of the people, Tarquinius took over the sovereignty about the second year of the forty-first Olympiad (the one in which Cleondas, a Theban, gained the prize), Heniochides being archon at Athens.,2.  I shall now relate, following the account I have found in the Roman annals, from what sort of ancestors this Tarquinius was sprung, from what country he came, the reasons for his removing to Rome, and by what course of conduct he came to be king.,3.  There was a certain Corinthian, Demaratus by name, of the family of the Bacchiadae, who, having chosen to engage in commerce, sailed to Italy in a ship of his own with his own cargo; and having sold the cargo in the Tyrrhenian cities, which were at the time the most flourishing in all Italy, and gained great profit thereby, he no longer desired to put into any other ports, but continued to ply the same sea, carrying a Greek cargo to the Tyrrhenians and a Tyrrhenian cargo to Greece, by which means he became possessed of great wealth.,4.  But when Corinth fell a prey to sedition and the tyranny of Cypselus was rising in revolt against the Bacchiadae, Demaratus thought it was not safe for him to live under a tyranny with his great riches, particularly as he was of the oligarchic family; and accordingly, getting together all of his substance that he could, he sailed away from Corinth.,5.  And having from his continual intercourse with the Tyrrhenians many good friends among them, particularly at Tarquinii, which was a large and flourishing city at that time, he built a house there and married a woman of illustrious birth. By her he had two sons, to whom he gave Tyrrhenian names, calling one Arruns and the other Lucumo; and having instructed them in both the Greek and Tyrrhenian learning, he married them, when they were grown, to two women of the most distinguished families. 3.47. 1.  Not long afterward the elder of his sons died without acknowledged issue, and a few days later Demaratus himself died of grief, leaving his surviving son Lucumo heir to his entire fortune. Lucumo, having thus inherited the great wealth of his father, had aspired to public life and a part in the administration of the commonwealth and to be one of its foremost citizens.,2.  But being repulsed on every side by the native-born citizens and excluded, not only from the first, but even from the middle rank, he resented his disfranchisement. And hearing that the Romans gladly received all strangers and made them citizens, he resolved to get together all his riches and remove thither, taking with him his wife and such of his friends and household as wished to go along; and those who were eager to depart with him were many.,3.  When they were come to the hill called Janiculum, from which Rome is first discerned by those who come from Tyrrhenia, an eagle, descending on a sudden, snatched his cap from his head and flew up again with it, and rising in a circular flight, hid himself in the depths of the circumambient air, then of a sudden replaced the cap on his head, fitting it on as it had been before.,4.  This prodigy appearing wonderful and extraordinary to them all, the wife of Lucumo, Tanaquil by name, who had a good understanding standing, through her ancestors, of the Tyrrhenians' augural science, took him aside from the others and, embracing him, filled him with great hopes of rising from his private station to the royal power. She advised him, however, to consider by what means he might render himself worthy to receive the sovereignty by the free choice of the Romans.
3. Livy, History, 5.40.7 (1st cent. BCE - 1st cent. BCE)

4. Ovid, Fasti, 6.627-6.636 (1st cent. BCE - 1st cent. CE)

6.627. The temple once burned: but the fire spared 6.628. The statue: Mulciber himself preserved his son. 6.629. For Servius’ father was Vulcan, and the lovely 6.630. Ocresia of Corniculum his mother. 6.631. Once, performing sacred rites with her in the due manner 6.632. Tanaquil ordered her to pour wine on the garlanded hearth: 6.633. There was, or seemed to be, the form of a male organ 6.634. In the ashes: the shape was really there in fact. 6.635. The captive girl sat on the hearth, as commanded: 6.636. She conceived Servius, born of divine seed.
5. New Testament, Acts, 10.28 (1st cent. CE - 2nd cent. CE)

10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean.
6. Plutarch, Agesilaus, 6.4-6.5 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Aristides, 11.3-11.8 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Julius Caesar, 32.9 (1st cent. CE - 2nd cent. CE)

9. Plutarch, Camillus, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. After he had utterly sacked the city, he determined to transfer the image of Juno to Rome, in accordance with his vows. The workmen were assembled for the purpose, and Camillus was sacrificing and praying the goddess to accept of their zeal and to be a kindly co-dweller with the gods of Rome, when the image, they say, spoke in low tones and said she was ready and willing.
10. Plutarch, Cicero, 44.2-44.4 (1st cent. CE - 2nd cent. CE)

11. Plutarch, Comparison of Aemilius Paulus And Timoleon, 6.1, 6.3-6.4 (1st cent. CE - 2nd cent. CE)

12. Plutarch, Demetrius, 29.2 (1st cent. CE - 2nd cent. CE)

13. Plutarch, Demosthenes, 29.2-29.5 (1st cent. CE - 2nd cent. CE)

14. Plutarch, Lucullus, 10.2, 12.1, 23.3 (1st cent. CE - 2nd cent. CE)

15. Plutarch, Lysander, 20.5 (1st cent. CE - 2nd cent. CE)

16. Plutarch, Marius, 45.3 (1st cent. CE - 2nd cent. CE)

17. Plutarch, Pericles, 13.8 (1st cent. CE - 2nd cent. CE)

13.8. One of its artificers, the most active and zealous of them all, lost his footing and fell from a great height, and lay in a sorry plight, despaired of by the physicians. Pericles was much cast down at this, but the goddess appeared to him in a dream and prescribed a course of treatment for him to use, so that he speedily and easily healed the man. It was in commemoration of this that he set up the bronze statue of Athena Hygieia on the acropolis near the altar of that goddess, which was there before, as they say.
18. Plutarch, Romulus, 2.3-2.4, 2.6, 3.1-3.3, 14.2, 17.3, 28.4-28.10, 29.1-29.11 (1st cent. CE - 2nd cent. CE)

2.3. Others say it was Roma, a daughter of the Trojan woman I have mentioned, who was wedded to Latinus the son of Telemachus and bore him Romulus; others that Aemilia, the daughter of Aeneas and Lavinia, bore him to Mars; and others still rehearse what is altogether fabulous concerning his origin. For instance, they say that Tarchetius, king of the Albans, who was most lawless and cruel, was visited with a strange phantom in his house, namely, a phallus rising out of the hearth and remaining there many days. 2.4. Now there was an oracle of Tethys in Tuscany, from which there was brought to Tarchetius a response that a virgin must have intercourse with this phantom, and she should bear a son most illustrious for his valour, and of surpassing good fortune and strength. Tarchetius, accordingly, told the prophecy to one of his daughters, and bade her consort with the phantom; but she disdained to do so, and sent a handmaid in to it. 3.1. But the story which has the widest credence and the greatest number of vouchers was first published among the Greeks, in its principal details, by Diodes of Peparethus, and Fabius Pictor follows him in most points. Here again there are variations in the story, but its general outline is as follows. 3.2. The descendants of Aeneas reigned as kings in Alba, and the succession devolved at length upon two brothers, Numitor and Amulius. Cf. Livy, i. 3. Amulius divided the whole inheritance into two parts, setting the treasures and the gold which had been brought from Troy over against the kingdom, and Numitor chose the kingdom. Amulius, then, in possession of the treasure, and made more powerful by it than Numitor, easily took the kingdom away from his brother, and fearing lest that brother’s daughter should have children, made her a priestess of Vesta, bound to live unwedded and a virgin all her days. 3.3. Her name is variously given as Ilia, or Rhea, or Silvia. Not long after this, she was discovered to be with child, contrary to the established law for the Vestals. Cf. Livy, i. 4, 1-5. She did not, however, suffer the capital punishment which was her due, because the king’s daughter, Antho, interceded successfully in her behalf, but she was kept in solitary confinement, that she might not be delivered without the knowledge of Amulius. Delivered she was of two boys, and their size and beauty were more than human. 17.3. Tatius agreed to this, whereupon she opened one of the gates by night and let the Sabines in. Antigonus was not alone, then, in saying that he loved men who offered to betray, but hated those who had betrayed; nor yet Caesar, in saying of the Thracian Rhoemetalces, that he loved treachery but hated a traitor; but this is a very general feeling towards the base on the part of those who need their services, just as they need certain wild creatures for their venom and gall; for while they feel the need of them, they put up with them, but abhor their vileness when they have obtained from them what they want. 28.5. The boys were killed, and Cleomedes, being pursued, took refuge in a great chest, closed the lid down, and held it so fast that many men with their united strength could not pull it up; but when they broke the chest to pieces, the man was not to be found, alive or dead. In their dismay, then, they sent messengers to consult the oracle at Delphi, and the Pythian priestess gave them this answer:— Last of the heroes he, Cleomedes, Astypalaean 28.6. It is said also that the body of Alcmene disappeared, as they were carrying her forth for burial, and a stone was seen lying on the bier instead. In short, many such fables are told by writers who improbably ascribe divinity to the mortal features in human nature, as well as to the divine. At any rate, to reject entirely the divinity of human virtue, were impious and base; but to mix heaven with earth is foolish. Let us therefore take the safe course and grant, with Pindar, Fragment 131, Bergk, Poet. Lyr. Gr. i.4 p. 427. that Our bodies all must follow death’s supreme behest, But something living still survives, an image of life, for this alone Comes from the gods. 28.7. Yes, it comes from them, and to them it returns, not with its body, but only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled. For a dry soul is best, according to Heracleitus, Fragment 74 (Bywater, Heracliti Ephesii reliquiae, p. 30). and it flies from the body as lightning flashes from a cloud. But the soul which is contaminated with body, and surfeited with body, like a damp and heavy exhalation, is slow to release itself and slow to rise towards its source. 28.8. We must not, therefore, violate nature by sending the bodies of good men with their souls to heaven, but implicitly believe that their virtues and their souls, in accordance with nature and divine justice, ascend from men to heroes, from heroes to demi-gods, and from demi-gods, after they have been made pure and holy, as in the final rites of initiation, and have freed themselves from mortality and sense, to gods, not by civic law, but in very truth and according to right reason, thus achieving the fairest and most blessed consummation.
19. Plutarch, Sulla, 9.4, 37.3 (1st cent. CE - 2nd cent. CE)

20. Plutarch, Themistocles, 30.1-30.2 (1st cent. CE - 2nd cent. CE)

21. Plutarch, Theseus, 1.5, 2.2, 23.2-23.3, 29.1-29.2 (1st cent. CE - 2nd cent. CE)

22. Plutarch, Timoleon, 8.1 (1st cent. CE - 2nd cent. CE)

8.1. When the fleet was ready, and the soldiers provided with what they needed, the priestesses of Persephone fancied they saw in their dreams that goddess and her mother making ready for a journey, and heard them say that they were going to sail with Timoleon to Sicily.
23. Pausanias, Description of Greece, 9.27.1 (2nd cent. CE - 2nd cent. CE)

9.27.1. of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans.


Subjects of this text:

subject book bibliographic info
aftermath of cities Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
alba longa, albans Buszard, Greek Translations of Roman Gods (2023) 149
amulius (alban king) Buszard, Greek Translations of Roman Gods (2023) 149
anthropomorphism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 419
aphrodite Hubbard, A Companion to Greek and Roman Sexualities (2014) 217; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
apparitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 252, 419
athena Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
athens Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
augustus Buszard, Greek Translations of Roman Gods (2023) 227
caesar, gaius iulius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
cassius dio Buszard, Greek Translations of Roman Gods (2023) 149, 227
character (plutarchs and readers concern with) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
cicero Buszard, Greek Translations of Roman Gods (2023) 227
closure (endings of biographies) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
continuance-motif (i.e. references to plutarchs present) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
corinth Buszard, Greek Translations of Roman Gods (2023) 227
corniculum Buszard, Greek Translations of Roman Gods (2023) 227
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
culture Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
demeter Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
diocles of peparethus Buszard, Greek Translations of Roman Gods (2023) 149
dionysius of halicarnassus Buszard, Greek Translations of Roman Gods (2023) 149, 227
diuus Buszard, Greek Translations of Roman Gods (2023) 227
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 252
dramaturgy Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream, passim, esp., anticipatory function of sign dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream, passim, esp., anxiety dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream, passim, esp., epiphany dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream, passim, esp., sign dream (= episode dream) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream-mindedness Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
dream figures, appearance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 419
dreams and visions, examples, dionysius of halicarnassus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 252
dreams and visions, examples, plutarch Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 252
eros (sexual desire) Hubbard, A Companion to Greek and Roman Sexualities (2014) 217
etruria Buszard, Greek Translations of Roman Gods (2023) 149
explanations Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
future (allusions to/evocation of) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
gallic sack of rome Buszard, Greek Translations of Roman Gods (2023) 149
god(dess) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
history Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
imperial cult Buszard, Greek Translations of Roman Gods (2023) 227
iuno, veian Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
lares, lares familiares Buszard, Greek Translations of Roman Gods (2023) 227
lares Buszard, Greek Translations of Roman Gods (2023) 227
lifeworld, lifeworld experience Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
luna Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
lycurgus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
m. liuius salinator Buszard, Greek Translations of Roman Gods (2023) 149
magic) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
monumentum ancyranum Buszard, Greek Translations of Roman Gods (2023) 227
motivation, motives Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
myth(ic) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
numa Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
numitor Buszard, Greek Translations of Roman Gods (2023) 149
ocresia, ocrisia Buszard, Greek Translations of Roman Gods (2023) 227
past, connected with present Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
persephone Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
phallus Hubbard, A Companion to Greek and Roman Sexualities (2014) 217
plato, platonic Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
plot Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
plutarch Buszard, Greek Translations of Roman Gods (2023) 149, 227
politics, the subjects preoccupation with Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
priapus Hubbard, A Companion to Greek and Roman Sexualities (2014) 217
priests, priesthoods, flamen quirinalis Buszard, Greek Translations of Roman Gods (2023) 149
priests, priesthoods, virgines vestales Buszard, Greek Translations of Roman Gods (2023) 149
prolepsis Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
promathion Buszard, Greek Translations of Roman Gods (2023) 149, 227
quirinus Buszard, Greek Translations of Roman Gods (2023) 149
rebuke, divine, in peter's vision" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 252
remus Buszard, Greek Translations of Roman Gods (2023) 149, 227
rites, compitalia Buszard, Greek Translations of Roman Gods (2023) 227
roman topography, tiber Buszard, Greek Translations of Roman Gods (2023) 149
roman topography, uicus longus Buszard, Greek Translations of Roman Gods (2023) 149, 227
romans, and romulus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
romans Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
rome Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
romulus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
seruius tullius Buszard, Greek Translations of Roman Gods (2023) 227
sources, plutarchs use or criticism of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
sources Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
sparta(ns) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
statue, divine Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
synkrisis, formal Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
tanaquil Buszard, Greek Translations of Roman Gods (2023) 227
tarchetius (etruscan king) Buszard, Greek Translations of Roman Gods (2023) 149, 227
theseus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
veii Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162
vesta Buszard, Greek Translations of Roman Gods (2023) 149, 227
violence Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
virginity, of religious cults' Hubbard, A Companion to Greek and Roman Sexualities (2014) 217
volcanus Buszard, Greek Translations of Roman Gods (2023) 227
zeus, ammon Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 162