| Hesiod, Works and Days, 1 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 73, 75, 76, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic101, 102, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 2 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 119, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 73, 75, 76, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 123, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 49; C. Joachim Classen, 'ΑΡΧΗ — Its Earliest Use', Scripta Classica Israelica 15 (1996), 20-24, at 23 |
| Hesiod, Works and Days, 3 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 119, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 89, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic128, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 4 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 89, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 108, 128, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 5 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69, 73, 75, 76, 89, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic128, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 6 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69, 73, 75, 76, 89, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic101, 111, 114, 123, 128, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 6.86 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 295 |
| Hesiod, Works and Days, 7 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 120, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69, 73, 75, 76, 89, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic122, 123, 124, 128, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 8 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171, 246, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 8.28 |
Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 66 |
| Hesiod, Works and Days, 9 |
Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 399, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 121, 246, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, 75, 76, Tor (2017), Mortal and Divine in Early Greek Epistemology, 95, 96, 97 |
| Hesiod, Works and Days, 10 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 369, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 52, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 121, 279, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 90, 91, Tor (2017), Mortal and Divine in Early Greek Epistemology, 69, 95, 96, 97 |
| Hesiod, Works and Days, 11 |
Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 42, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 93 |
| Hesiod, Works and Days, 12 |
Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 42, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, 40, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 13 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 14 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 15 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 16 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 17 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 157, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 18 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 157, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, 134, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 19 |
Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 157, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, 281, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, 134, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 20 |
Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 157, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 27, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic100, 109, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 20-Jun |
Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 322 |
| Hesiod, Works and Days, 21 |
Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic100, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 22 |
Johnston (2008), Ancient Greek Divination, 140, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic100, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 23 |
Johnston (2008), Ancient Greek Divination, 140, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic100, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 24 |
Johnston (2008), Ancient Greek Divination, 140, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Schibli (2002), Hierocles of Alexandria, 300, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic100, 129, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 25 |
Johnston (2008), Ancient Greek Divination, 140, Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 169, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Tor (2017), Mortal and Divine in Early Greek Epistemology, 84 |
| Hesiod, Works and Days, 26 |
Johnston (2008), Ancient Greek Divination, 140, Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 169, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 63, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, 242, 243, 280, Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 8, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 90, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 155, 162, Keith and Myers (2023), Vergil and Elegy.66, Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation.98, Tor (2017), Mortal and Divine in Early Greek Epistemology, 318, 84 |
| Hesiod, Works and Days, 27 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 271, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 162, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 103, 97, 98 |
| Hesiod, Works and Days, 28 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 244, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, 74, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 162, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 103, 107, 109, 123, 129, 97, 98 |
| Hesiod, Works and Days, 29 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 77, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, 74, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 103, 107, 109, 129, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 30 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, 129, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 31 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic106, 129, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 32 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 25, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic129, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 33 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 244, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, 129, 130, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 34 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 244, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 108, 129, 130, 97, 98; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 15 |
| Hesiod, Works and Days, 35 |
Johnston (2008), Ancient Greek Divination, 140, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 269, 280, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic107, 130, 97, 98; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 36 |
Peels (2016), Hosios: A Semantic Study of Greek Piety, 107, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 107, 130, 133, 97, 98; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 37 |
Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 165, 226, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic97 |
| Hesiod, Works and Days, 38 |
Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 399, Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 97, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 165, 226, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic101, 107, 108, 131, 97 |
| Hesiod, Works and Days, 39 |
Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 399, Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 39, 97, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 165, 226, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic101, 107, 130, 131, 97 |
| Hesiod, Works and Days, 40 |
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic110, 131, 132, 97 |
| Hesiod, Works and Days, 41 |
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 23, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic110, 131, 132, 97 |
| Hesiod, Works and Days, 42 |
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 95, 96, Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 60, Edmunds (2021), Greek Myth, 86, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 53, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 41, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 204, 78, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 117, 118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 43 |
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 95, 96, Edmunds (2021), Greek Myth, 86, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 204, 78, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 44 |
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 95, 96, Edmunds (2021), Greek Myth, 86, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 204, 78, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, 118, 125, 127, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 45 |
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 95, 96, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 46 |
Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 47 |
Hitch (2017), Animal sacrifice in the ancient Greek world, 148, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 53, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 158, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 48 |
Hitch (2017), Animal sacrifice in the ancient Greek world, 148, Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 59, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 158, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 49 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 59, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 50 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 51 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 52 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic117, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 53 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 158, 296, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31 |
| Hesiod, Works and Days, 54 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 590, Brule (2003), Women of Ancient Greece, 35, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 55 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 590, Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 53, Brule (2003), Women of Ancient Greece, 35, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 56 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 25, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 57 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 46, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, 62, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels.573, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 58 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 46, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels.573, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 59 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After.51, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 60 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 34, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 61 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 590, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 188, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 62 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, 34, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 188, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 63 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, 34, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 117, 188, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 64 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 117, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 65 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Faraone (1999), Ancient Greek Love Magic, 98, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 188, 98, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 42, 44, 65, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 66 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Faraone (1999), Ancient Greek Love Magic, 98, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 186, 190, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 42, 44, 65, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 67 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 116, 188, 25, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 68 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 69 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 70 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 216, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 187, 188, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 71 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188, 206, 207, 25, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.84, 85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 72 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.84, 85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 73 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Faraone (1999), Ancient Greek Love Magic, 99, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome.31, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 74 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Faraone (1999), Ancient Greek Love Magic, 99, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome.31, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 75 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 25, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 76 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 77 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 78 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 157, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 373, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 42, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 137, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 143, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 71, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 79 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 80 |
Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173, Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 188, 71, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 81 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 63, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 590, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 137, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 82 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 26, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 63, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 590, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 41, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.83, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 83 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 26, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 84 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 49; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 85 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Gera (2014), Judith, 339, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 241, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 77, 78, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, 92; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 86 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 27, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, 92; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 87 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 27, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, 92; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 88 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, 92; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 89 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90, 92; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 90 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, deJauregui (2010), Orphism and Christianity in Late Antiquity, 206, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 41, 52, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 73, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Levison (2023), The Greek Life of Adam and Eve.528, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 91 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 43, 73, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Levison (2023), The Greek Life of Adam and Eve.528, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 92 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 43, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Levison (2023), The Greek Life of Adam and Eve.528, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 93 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Levison (2023), The Greek Life of Adam and Eve.528, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 94 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 117, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 94 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 117, 189, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Miriam Valdés Guía, 'Atimoi And Agogimoi: Reflections On Debt Slavery In Archaic Athens ', Dike 24 (2021), 5-34, at 21 |
| Hesiod, Works and Days, 95 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 133, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 117, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 96 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 133, 185, 191, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 31, 33, 33 |
| Hesiod, Works and Days, 97 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 133, 191, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 98 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 28, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 133, 191, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 99 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 191, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 155, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 100 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 152, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 126, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 101 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 7, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 126, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 102 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 7, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, 73, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 126, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 103 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, 73, Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 126, Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 133, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, 90, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 104 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Maciver (2012), Quintus Smyrnaeus\ Posthomerica: Engaging Homer in Late Antiquity, 115, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 9, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, 53, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, 73, 74, Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 133, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Ido Israelowich, 'The Theme of Illness in Sophocles’ Ajax', Scripta Classica Israelica 36 (2017), 1-16, at 12; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 105 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 24, 29, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 23, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 42, Edmunds (2021), Greek Myth, 86, Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 114, 2, 297, Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 52, Brule (2003), Women of Ancient Greece, 35, Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 125, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 44, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78, Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 642, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 160, 296, Welch (2015), Tarpeia: Workings of a Roman Myth.26, Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus.85, McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 63, Tor (2017), Mortal and Divine in Early Greek Epistemology, 88, 89, 90; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33, 33 |
| Hesiod, Works and Days, 106 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 157, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 272, 318, Gee (2013), Aratus and the Astronomical Tradition, 25, Schibli (2002), Hierocles of Alexandria, 173, Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 23, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 162, 185, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 57; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 106¨. |
Hesk (2000), Deception and Democracy in Classical Athens, 161 |
| Hesiod, Works and Days, 107 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 72, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 271, 272, 318, Gee (2013), Aratus and the Astronomical Tradition, 25, Schibli (2002), Hierocles of Alexandria, 173, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 108 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 114, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 76, 93, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 391, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 51, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation.82, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 33 |
| Hesiod, Works and Days, 109 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Fowler (2014), Plato in the Third Sophistic, 44, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 110 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 271, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 77, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 111 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 44, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Gee (2013), Aratus and the Astronomical Tradition, 40, 43, 44, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Levison (2023), The Greek Life of Adam and Eve.528, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 112 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Gee (2013), Aratus and the Astronomical Tradition, 24, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 3, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance.137, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Levison (2023), The Greek Life of Adam and Eve.528, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 113 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Levison (2023), The Greek Life of Adam and Eve.528, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 114 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 84, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Levison (2023), The Greek Life of Adam and Eve.528, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 115 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 84, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 116 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 30 |
| Hesiod, Works and Days, 117 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, 38, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Gee (2013), Aratus and the Astronomical Tradition, 25, 46, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 30 |
| Hesiod, Works and Days, 118 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, 38, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Gee (2013), Aratus and the Astronomical Tradition, 25, 46, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 30 |
| Hesiod, Works and Days, 119 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, 38, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 121, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 120 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 76, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 92, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 61, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 121 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 31, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Jacqueline de Romilly, 'Trois jardins paradisiaques dans l'Odyssée', Scripta Classica Israelica 12 (1993), 1-7, at 1; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 122 |
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 163, Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 32, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 31, 33, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 93, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Fowler (2014), Plato in the Third Sophistic, 44, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 148, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 123 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 32, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 31, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Fowler (2014), Plato in the Third Sophistic, 43, 44, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, 342, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 148, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 124 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 32, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 31, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Fowler (2014), Plato in the Third Sophistic, 44, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 121, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 125 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 31, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Fowler (2014), Plato in the Third Sophistic, 44, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 126 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 416, Bernabe et al. (2013), Redefining Dionysos, 108, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 120, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 94, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 31, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Fowler (2014), Plato in the Third Sophistic, 44, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 63, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 305, 318, 319, 320, 321, 40, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 119, 120, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 33 |
| Hesiod, Works and Days, 127 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 47, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 128 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 271, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.101, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 129 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 47, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 130 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 131 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 132 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 133 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 134 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, 44, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 251, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.136, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 135 |
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 30, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, 44, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 136 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 137 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 107, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 43, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic105, 118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 138 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 159, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Levison (2023), The Greek Life of Adam and Eve.980, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 139 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 58, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 159, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 140 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 141 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 61, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 142 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 143 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372, 49; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 144 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, 47, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 271, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 145 |
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 19, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 74, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 146 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 251, 318, 74, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy.136, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 147 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 74, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 148 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 74, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 149 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 74, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 150 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 151 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus\ Vita Apollonii, 299, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 45, 46, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 152 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 116, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 153 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 116, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 154 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 50, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 116, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 155 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 156 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 157 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 247, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 158 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 47, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 271, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 247, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Keith and Myers (2023), Vergil and Elegy.80, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 159 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 61, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 247, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 160 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 43, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 247, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 161 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 24, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 162 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, 150, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 163 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 164 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 48, 49, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 165 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, 48, 49, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 166 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 47, 51, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 167 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 47, 51, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic105, 118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 167ff |
Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 101, 199 |
| Hesiod, Works and Days, 168 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 561, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 51, 53, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 169 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 561, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 170 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 553, 561, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 210, 86, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, 79, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, 24, Schibli (2002), Hierocles of Alexandria, 173, 316, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 3, 5, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 124, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 171 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 553, 561, 596, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 210, 86, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, Schibli (2002), Hierocles of Alexandria, 173, 316, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 31, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 172 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 553, 561, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 210, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 218, Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 63, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, 25, Schibli (2002), Hierocles of Alexandria, 173, 316, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic102, 118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 173 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 401, 557, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115, 202, Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, 553, 561, 605, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232, Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 200, 210, 86, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Edmunds (2021), Greek Myth, 65, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 218, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 48, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 176, 177, 25, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119, 79, 80, 81, Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Laks (2022), Plato\s Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022196, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Margalit Finkelberg, 'How could Achilles’ Fame have been Lost?', Scripta Classica Israelica 11 (1992), 22-37, at 34; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30 |
| Hesiod, Works and Days, 173a |
Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 48 |
| Hesiod, Works and Days, 173b |
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 161 |
| Hesiod, Works and Days, 173d |
Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 40 |
| Hesiod, Works and Days, 174 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 40, 51, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 40, Gee (2013), Aratus and the Astronomical Tradition, 263, 28, 43, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.108, 38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Keith and Myers (2023), Vergil and Elegy.79, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 32 |
| Hesiod, Works and Days, 175 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Perkell (1989), The Poet\s Truth: A Study of the Poet in Virgil\s Georgics, 52, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 51, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 40, Gee (2013), Aratus and the Astronomical Tradition, 263, 28, 43, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Keith and Myers (2023), Vergil and Elegy.79, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 32 |
| Hesiod, Works and Days, 176 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 152, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 263, 28, 43, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31, 32 |
| Hesiod, Works and Days, 177 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 263, 28, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 122, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31, 32 |
| Hesiod, Works and Days, 178 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Gee (2013), Aratus and the Astronomical Tradition, 263, 28, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 86; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31, 32 |
| Hesiod, Works and Days, 179 |
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 53, 54, 58, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 28, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 86; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31, 32 |
| Hesiod, Works and Days, 180 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 372; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31 |
| Hesiod, Works and Days, 181 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, Stuckenbruck (2007), 1 Enoch 91-108, 431, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, 502, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31 |
| Hesiod, Works and Days, 182 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, Stuckenbruck (2007), 1 Enoch 91-108, 431, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 264, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 65, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 247, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic118, 122, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31 |
| Hesiod, Works and Days, 183 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, Stuckenbruck (2007), 1 Enoch 91-108, 431, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 202, Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 392, 393, 394, Wolfsdorf (2020), Early Greek Ethics, 288, Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 116, Peels (2016), Hosios: A Semantic Study of Greek Piety, 65, Crabb (2020), Luke/Acts and the End of History, 109, 83, Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48, Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165, Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 44, Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327, Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 247, 318, Schibli (2002), Hierocles of Alexandria, 173, Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85, Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 229, 230, Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13, Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, Augoustakis (2014), Flavian Poetry and its Greek Past, 121, Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 185, Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature.38, Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature.113, Wright (2015), The Letter of Aristeas : \Aristeas to Philocrates\ or \On the Translation of the Law of the Jews\234, Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic101, 118, 122, Tor (2017), Mortal and Divine in Early Greek Epistemology, 317, 318, 70; Rachel Zelnick-Abramovitz, 'Ploutos, The God of the Oligarchs', Scripta Classica Israelica 21 (2002), 27-44, at 30, 31 |
| Hesiod, Works and Days, 184 |
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, Stuckenbruck (2007), 1 Enoch 91-108, 431, 433, Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 144, Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, |
