Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
fiction Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 20, 84, 85, 87, 89, 90, 91, 93, 95, 96, 98, 99, 100, 101, 119, 122, 124, 125, 126, 127, 141, 145, 149, 182, 187, 201, 203, 204, 211, 234, 235, 244, 245
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 207, 222, 344
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 88, 89, 90, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 6, 264, 265
Culík-Baird (2022), Cicero and the Early Latin Poets, 98, 99, 110, 111, 123, 198, 201
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 57, 321, 349
Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 280
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 94, 162
Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 6, 55, 69, 127, 128, 129, 130, 131, 132, 133, 134, 135, 143, 149, 151, 167, 168, 172, 183, 184, 185, 186, 187, 190, 191, 192, 193, 213, 215, 217, 242, 255
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 11, 21, 33, 282, 284
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 4, 8, 86, 166, 169, 171, 178
Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 13, 14, 15, 51, 54, 59, 78, 80, 116, 118
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 173
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 67, 69, 207, 244
Van Nuffelen (2012), Orosius and the Rhetoric of History, 12
fiction, / fictional, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 23, 256, 269, 359, 364
fiction, and history Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 207
fiction, and paul, eruv as legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 146, 147, 148
fiction, and, historical reconstruction, history Nasrallah (2019), Archaeology and the Letters of Paul, 231, 232, 233, 245, 246, 247, 248, 253, 254
fiction, antonius diogenes, the incredible things beyond thule, pseudo-documentary Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 167
fiction, apuleius, wonder-culture, in imperial Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 276
fiction, as uprooting biblical law, prozbul as legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 294, 295, 296, 297, 299
fiction, authentication Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 10
fiction, cannibalism, and consumption of human flesh in König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 272, 274, 275, 276, 286, 287, 288, 301, 302, 303, 304, 305, 306, 307, 315, 316, 317, 318, 319, 320, 321
fiction, causation, as Meinel (2015), Pollution and Crisis in Greek Tragedy, 46
fiction, contract of Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 68
fiction, double dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 277, 471, 472, 473, 474, 475, 476, 477, 478, 479
fiction, double dreams and visions, examples, hellenistic and roman Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 471, 472, 473, 474, 475, 476, 477, 478, 479
fiction, dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 148, 149
fiction, dreams and visions, examples, hellenistic and roman Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 148, 149, 255, 256
fiction, enigmatic speech in dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 255, 256
fiction, eruv as legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 227, 228
fiction, ex-slaves, in petronius’ Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 44
fiction, fictitious Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 96, 184, 274, 340, 363, 573
fiction, hellenistic and roman Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 155, 157, 159, 168, 173, 174, 175, 179, 185, 186, 189, 304, 344, 427, 459
fiction, historiography, vs. Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 207
fiction, history and Nasrallah (2019), Archaeology and the Letters of Paul, 231, 232, 233, 245, 246, 247, 248, 253, 254
fiction, history, and Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 55, 68, 69, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 168, 183, 187, 190, 191, 192, 193, 215, 230
fiction, identity, jewish, and conversion as legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 215, 216, 217, 218
fiction, in historiography Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 84
fiction, in history and historiography Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 84
fiction, legal Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 56, 57, 58, 59, 60, 71, 78, 105, 123, 133
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 212, 215, 216, 217, 218, 232, 233, 234
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 232
fiction, legal, and conversion Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 215, 216, 217, 218
fiction, legal, rabbinic revision of Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 235, 236, 237, 238, 239, 240, 241, 242
fiction, literature Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 121, 122, 124, 219, 227
fiction, longus, daphnis and chloe, pseudo-documentary Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 181, 182, 183, 184, 185, 188
fiction, mamzer and legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 238, 239, 240
fiction, marah laws given at mamzer and legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 331, 332, 333, 334
fiction, mesomedes, wonder-culture, in imperial Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 276, 277
fiction, myth, and Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 60, 211, 212, 218
fiction, myth, mythology, and Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 183, 184, 185, 186, 187, 190, 191, 192, 193
fiction, onos, metamorphosis and Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 133
fiction, petronius, wonder-culture, in imperial Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 277
fiction, reality vs. Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 65, 68, 75, 76
fiction, role of the law in eruv as legal Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 47, 48, 49
fiction, rules of Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 159
fiction, science Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 183, 191
fiction, wonder-culture, in imperial Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 277
fictional, and contingency, character Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 297, 301
fictional, and metatheatre, character Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 28, 29, 30, 31, 35, 36, 42, 62, 63, 64, 65, 66, 67, 68, 69, 128, 138, 139, 140, 141, 142, 163, 169, 170, 171, 211, 213, 214, 221, 222, 223, 252, 253, 254, 257, 258, 259, 304, 305, 306, 307, 320, 321, 322, 341, 342
fictional, as textual construct, character Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 28, 29, 30, 31, 33, 34, 35, 36, 42, 45, 62, 63, 64, 65, 66, 67, 68, 69, 75, 76, 86, 87, 115, 116, 117, 124, 125, 126, 127, 128, 138, 139, 140, 141, 142, 163, 165, 167, 168, 169, 170, 171, 219, 220, 221, 222, 223, 230, 231, 232, 233, 243, 244, 245, 246, 247, 252, 253, 254, 255, 256, 257, 258, 259, 295, 296, 297, 304, 305, 306, 307, 320, 321, 322, 323, 324, 325, 344
fictional, beings, autonomy, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 299, 301, 304, 305, 306, 307, 340, 341, 342
fictional, character, ancient novel Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 2
fictional, character, hercules, as Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 163, 165, 167, 168, 169, 170, 171
fictional, character, structuralism, and theories of Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 303, 304
fictional, construct, hippolytus, as Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 220, 221, 222, 223, 230, 231, 232, 233
fictional, creation, seneca the younger, letters of as Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 210
fictional, fictionalized, martyrdom, martyr, fiction Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 4, 8, 166, 169, 170, 171
fictional, geography Pinheiro et al. (2015), Philosophy and the Ancient Novel, 150
fictional, human qualities of character Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 27, 28, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 55, 61, 62, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 115, 116, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 191, 192, 193, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 213, 214, 216, 217, 218, 219, 221, 222, 223, 224, 225, 226, 227, 228, 233, 234, 235, 241, 242, 247, 248, 249, 250, 251, 252, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 294, 295, 296, 297, 299, 301, 303, 304, 305, 306, 307, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 324, 325, 330, 331, 337, 338, 339, 340, 341, 342, 344
fictional, identity of phalerum, theodectus Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 69, 70
fictional, identity, constructed, construction, imagined, invented Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 83
fictional, in the novel, character Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 235, 239
fictional, narrative Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 222
fictional, opponent, figures of speech Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 114, 159, 178, 180
fictional, pedigree of alexander of abonouteichos Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 92, 93, 94
fictional, qushta place Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 144, 146, 148, 149, 150, 151, 159
fictionality Pandey (2018), The Poetics of Power in Augustan Rome, 16, 20, 23, 24, 70, 72, 78, 102, 116, 118, 126, 130, 146, 148, 149, 174, 182, 185, 186, 187, 189, 194, 195, 196, 201, 208, 211, 218, 224, 225, 228, 241, 247
de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 281
fictionality, anc. debate on Pinheiro et al. (2015), Philosophy and the Ancient Novel, 33
fictionality, book of judith Gera (2014), Judith, 6, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 115, 122, 152, 153, 165, 171, 172, 175, 235, 236, 237, 256, 257, 268, 352, 358, 359, 360, 361, 362, 420, 421
fictionality, of ritual Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 473
fictionality, scale of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 378
fictionalized, narratee Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 218
fictions, ‘truth’ of fate O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 97, 98, 106, 215, 216
ludic, fictional, nature of ruler cult Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 460, 461, 462, 463, 464

List of validated texts:
22 validated results for "fiction"
1. Hebrew Bible, Exodus, 14.31 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Book of Judith, fictionality • figures of speech, fictional opponent

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 180; Gera (2014), Judith, 421

sup>
14.31 וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃'' None		sup>
14.31 And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.'' None
2. Hebrew Bible, 1 Samuel, 16.2-16.3, 17.16 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Book of Judith, fictionality • Qushta (fictional place) • narrative, fictitious character

 Found in books: Gera (2014), Judith, 235; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 149; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11

sup>
16.2 וַיִּקַּח יִשַׁי חֲמוֹר לֶחֶם וְנֹאד יַיִן וּגְדִי עִזִּים אֶחָד וַיִּשְׁלַח בְּיַד־דָּוִד בְּנוֹ אֶל־שָׁאוּל׃
16.2 וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר יְהוָה עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְאָמַרְתָּ לִזְבֹּחַ לַיהוָה בָּאתִי׃ 16.3 וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃
17.16 וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם׃'' None		sup>
16.2 And Shemu᾽el said, How can I go? if Sha᾽ul hears it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord. 16.3 And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee.
17.16 And the Pelishtian drew near morning and evening, and presented himself for forty days.'' None
3. Hesiod, Theogony, 27 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Antiphon, as fiction • Homer, and fiction • Plato, and fiction • fiction • fiction, and paideia • fiction, and paideia, archaic notions of • fiction, and paideia, as apate • fiction, and paideia, as good lying • fiction, and paideia, as social benefit • fiction, and paideia, popular notions of • fiction, and paideia, problematised in Sisyphus • sophistry, and fiction • tragedy,and fiction

 Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 13, 146, 147, 177, 183; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 19, 71

sup>
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,'' None		sup>
27 Those daughters of Lord Zeus proclaimed to me:'' None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Myth, and fiction • fictionality, anc. debate on

 Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 60; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 33
5. None, None, nan (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Fictionality • fiction,

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 722; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 281
6. Euripides, Hecuba, 1-58 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Fiction, Hellenistic and Roman • Myth, and fiction

 Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 60; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173

sup>
1 ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας'2 λιπών, ἵν' ̔́Αιδης χωρὶς ᾤκισται θεῶν," '3 Πολύδωρος, ̔Εκάβης παῖς γεγὼς τῆς Κισσέως' "4 Πριάμου τε πατρός, ὅς μ', ἐπεὶ Φρυγῶν πόλιν" "5 κίνδυνος ἔσχε δορὶ πεσεῖν ̔Ελληνικῷ, 6 δείσας ὑπεξέπεμψε Τρωικῆς χθονὸς 7 Πολυμήστορος πρὸς δῶμα Θρῃκίου ξένου,' "8 ὃς τήνδ' ἀρίστην Χερσονησίαν πλάκα" '9 σπείρει, φίλιππον λαὸν εὐθύνων δορί.
10 πολὺν δὲ σὺν ἐμοὶ χρυσὸν ἐκπέμπει λάθρᾳ' "
1
1 πατήρ, ἵν', εἴ ποτ' ̓Ιλίου τείχη πέσοι," 12 τοῖς ζῶσιν εἴη παισὶ μὴ σπάνις βίου.' "
13 νεώτατος δ' ἦ Πριαμιδῶν, ὃ καί με γῆς" 14 ὑπεξέπεμψεν: οὔτε γὰρ φέρειν ὅπλα' "
15 οὔτ' ἔγχος οἷός τ' ἦ νέῳ βραχίονι." "
16 ἕως μὲν οὖν γῆς ὄρθ' ἔκειθ' ὁρίσματα" "
17 πύργοι τ' ἄθραυστοι Τρωικῆς ἦσαν χθονὸς" "
18 ̔́Εκτωρ τ' ἀδελφὸς οὑμὸς εὐτύχει δορί," "
19 καλῶς παρ' ἀνδρὶ Θρῃκὶ πατρῴῳ ξένῳ" "20 τροφαῖσιν ὥς τις πτόρθος ηὐξόμην, τάλας:' "2
1 ἐπεὶ δὲ Τροία θ' ̔́Εκτορός τ' ἀπόλλυται" "22 ψυχή, πατρῴα θ' ἑστία κατεσκάφη," '23 αὐτὸς δὲ βωμῷ πρὸς θεοδμήτῳ πίτνει 24 σφαγεὶς ̓Αχιλλέως παιδὸς ἐκ μιαιφόνου, 25 κτείνει με χρυσοῦ τὸν ταλαίπωρον χάριν' "26 ξένος πατρῷος καὶ κτανὼν ἐς οἶδμ' ἁλὸς" "27 μεθῆχ', ἵν' αὐτὸς χρυσὸν ἐν δόμοις ἔχῃ." "28 κεῖμαι δ' ἐπ' ἀκταῖς, ἄλλοτ' ἐν πόντου σάλῳ," '29 πολλοῖς διαύλοις κυμάτων φορούμενος, 30 ἄκλαυτος ἄταφος: νῦν δ' ὑπὲρ μητρὸς φίλης" "3
1 ̔Εκάβης ἀίσσω, σῶμ' ἐρημώσας ἐμόν," '32 τριταῖον ἤδη φέγγος αἰωρούμενος, 33 ὅσονπερ ἐν γῇ τῇδε Χερσονησίᾳ 34 μήτηρ ἐμὴ δύστηνος ἐκ Τροίας πάρα.' "35 πάντες δ' ̓Αχαιοὶ ναῦς ἔχοντες ἥσυχοι" "36 θάσσους' ἐπ' ἀκταῖς τῆσδε Θρῃκίας χθονός:" '37 ὁ Πηλέως γὰρ παῖς ὑπὲρ τύμβου φανεὶς' "38 κατέσχ' ̓Αχιλλεὺς πᾶν στράτευμ' ̔Ελληνικόν," '39 πρὸς οἶκον εὐθύνοντας ἐναλίαν πλάτην:' "40 αἰτεῖ δ' ἀδελφὴν τὴν ἐμὴν Πολυξένην" '4
1 τύμβῳ φίλον πρόσφαγμα καὶ γέρας λαβεῖν.' "42 καὶ τεύξεται τοῦδ', οὐδ' ἀδώρητος φίλων" "43 ἔσται πρὸς ἀνδρῶν: ἡ πεπρωμένη δ' ἄγει" "44 θανεῖν ἀδελφὴν τῷδ' ἐμὴν ἐν ἤματι." '45 δυοῖν δὲ παίδοιν δύο νεκρὼ κατόψεται 46 μήτηρ, ἐμοῦ τε τῆς τε δυστήνου κόρης. 47 φανήσομαι γάρ, ὡς τάφου τλήμων τύχω, 48 δούλης ποδῶν πάροιθεν ἐν κλυδωνίῳ. 49 τοὺς γὰρ κάτω σθένοντας ἐξῃτησάμην 50 τύμβου κυρῆσαι κἀς χέρας μητρὸς πεσεῖν. 5
1 τοὐμὸν μὲν οὖν ὅσονπερ ἤθελον τυχεῖν' "52 ἔσται: γεραιᾷ δ' ἐκποδὼν χωρήσομαι" "53 ̔Εκάβῃ: περᾷ γὰρ ἥδ' ὑπὸ σκηνῆς πόδα" "54 ̓Αγαμέμνονος, φάντασμα δειμαίνους' ἐμόν." '55 ὦ μῆτερ ἥτις ἐκ τυραννικῶν δόμων 56 δούλειον ἦμαρ εἶδες, ὡς πράσσεις κακῶς' "57 ὅσονπερ εὖ ποτ': ἀντισηκώσας δέ σε" "58 φθείρει θεῶν τις τῆς πάροιθ' εὐπραξίας." '' None		sup>
1 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital'2 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital 5 was threatened with destruction by the spear of Hellas , took alarm and conveyed me secretly from the land of Troy to Polymestor’s house, his guest-friend in Thrace , who sows these fruitful plains of Chersonese , curbing by his might a nation delighting in horses.
10 And with me my father sent much gold by stealth, so that, if ever Ilium ’s walls should fall, his children that survived might not want for means to live. I was the youngest of Priam’s sons; and this it was that caused my secret removal from the land; for my childish arm was not able
15 to carry weapons or to wield the spear. So long then as the bulwarks of our land stood firm, and Troy ’s battlements abode unshaken, and my brother Hector prospered in his warring, I, poor child, grew up and flourished, like some vigorous shoot, 20 at the court of the Thracian, my father’s guest-friend. But when Troy fell and Hector lost his life and my father’s hearth was rooted up, and he himself fell butchered at the god-built altar by the hands of Achilles’ murderous son; 25 then my father’s friend killed me, his helpless guest, for the sake of the gold, and then cast me into the swell of the sea, to keep the gold for himself in his house. And there I lie, at one time upon the strand, at another in the salt sea’s surge, drifting ever up and down upon the billows, 30 unwept, unburied; but now I am hovering over the head of my dear mother Hecuba, a disembodied spirit, keeping my airy station these three days, ever since my poor mother came from Troy to linger here in the Chersonese . 35 Meanwhile all the Achaeans sit idly here in their ships at the shores of Thrace ; for the son of Peleus, Achilles, appeared above his tomb and stopped the whole army of Hellas , as they were making straight for home across the sea, 40 demanding to have my sister Polyxena offered at his tomb, and to receive his reward. And he will obtain this prize, nor will they that are his friends refuse the gift; and on this very day fate is leading my sister to her doom. 45 So will my mother see two children dead at once, me and that ill-fated maid. For I, to win a grave, ah me! will appear among the rippling waves before her servant-maid’s feet. Yes! I have begged this from the powers below, 50 to find a tomb and fall into my mother’s hands. So shall I have my heart’s desire; but now I will get out of the way of aged Hecuba, for here she passes on her way from the shelter of Agamemnon’s tent, terrified at my spectre. 55 Alas! O mother, from a palace to face a life of slavery, how sad your lot, as sad as once it was blessed! Some god is now destroying you, setting this in the balance to outweigh your former bliss. The Ghost vanishes. Hecuba enters from the tent of Agamemnon, supported by her attendants, captive Trojan women. Hecuba ' None
7. Herodotus, Histories, 1.38, 4.95, 7.16-7.18 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antonius Diogenes, writer of fiction, • Callirhoe, fictional heroine, • Chaereas, fictional hero, • Fiction, Hellenistic and Roman • fiction • myth (mythology), and fiction • narratee, fictionalized

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 100, 104; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184, 185; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 218; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 253; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173, 174, 185

sup>
1.38 ἀμείβεται Κροῖσος τοῖσιδε. “ὦ παῖ, οὔτε δειλίην οὔτε ἄλλο οὐδὲν ἄχαρι παριδών, τοι ποιέω ταῦτα, ἀλλά μοι ὄψις ὀνείρου ἐν τῷ ὕπνῳ ἐπιστᾶσα ἔφη σε ὀλιγοχρόνιον ἔσεσθαι· ὑπὸ γὰρ αἰχμῆς σιδηρέης ἀπολέεσθαι. πρὸς ὧν τὴν ὄψιν ταύτην τόν τε γάμον τοι τοῦτον ἔσπευσα καὶ ἐπὶ τὰ παραλαμβανόμενα οὐκ ἀποπέμπω, φυλακὴν ἔχων, εἴ κως δυναίμην ἐπὶ τῆς ἐμῆς σε ζόης διακλέψαι. εἷς γὰρ μοι μοῦνος τυγχάνεις ἐὼν παῖς· τὸν γὰρ δὴ ἕτερον διεφθαρμένον τὴν ἀκοὴν οὐκ εἶναί μοι λογίζομαι.”
4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι.
7.16 Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον.
7.16 “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.”
7.16 “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.”
7.16 “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.17 τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18 ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.'' None		sup>
1.38 “My son,” answered Croesus, “I do this not because I have seen cowardice or anything unseemly in you, but the vision of a dream stood over me in my sleep, and told me that you would be short-lived, for you would be killed by a spear of iron. ,It is because of that vision that I hurried your marriage and do not send you on any enterprise that I have in hand, but keep guard over you, so that perhaps I may rob death of you during my lifetime. You are my only son: for that other, since he is ruined, he doesn't exist for me.” " 4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. ' "
7.16 Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” " "7.17 So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” " "7.18 With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged."" None
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • fiction

 Found in books: Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 14; Van Nuffelen (2012), Orosius and the Rhetoric of History, 12
9. Septuagint, Judith, 1.1, 4.12 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Book of Judith, fictionality • fiction

 Found in books: Gera (2014), Judith, 6, 26, 29, 36, 171; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 167, 172

sup>
1.1 In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
4.12 They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. '' None
10. New Testament, John, 20.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Fiction, Hellenistic and Roman • fiction • history, and fiction

 Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 132; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 159

sup>
20.15 λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.'' None		sup>
20.15 Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away."'' None
11. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Fiction (legal) • cannibalism, and consumption of human flesh in fiction • history and fiction • wonder-culture, in imperial fiction • wonder-culture, in imperial fiction, Apuleius • wonder-culture, in imperial fiction, Mesomedes • wonder-culture, in imperial fiction, Petronius

 Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 71; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 276; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 276, 277; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 108
12. Apuleius, The Golden Ass, 11.23, 11.27 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cleitophon, fictional hero, • Leucippe, fictional heroine, • cannibalism, and consumption of human flesh in fiction • history and fiction

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 108; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 288; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 182

sup>
11.23 This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
11.27 But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.'' None
13. Pausanias, Description of Greece, 7.18.12 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Alexander of Abonouteichos, fictional pedigree of • fiction

 Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 93; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 143

sup>
7.18.12 πρῶτα μὲν δὴ πομπὴν μεγαλοπρεπεστάτην τῇ Ἀρτέμιδι πομπεύουσι, καὶ ἡ ἱερωμένη παρθένος ὀχεῖται τελευταία τῆς πομπῆς ἐπὶ ἐλάφων ὑπὸ τὸ ἅρμα ἐζευγμένων· ἐς δὲ τὴν ἐπιοῦσαν τηνικαῦτα ἤδη δρᾶν τὰ ἐς τὴν θυσίαν νομίζουσι, δημοσίᾳ τε ἡ πόλις καὶ οὐχ ἧσσον ἐς τὴν ἑορτὴν οἱ ἰδιῶται φιλοτίμως ἔχουσιν. ἐσβάλλουσι γὰρ ζῶντας ἐς τὸν βωμὸν ὄρνιθάς τε τοὺς ἐδωδίμους καὶ ἱερεῖα ὁμοίως ἅπαντα, ἔτι δὲ ὗς ἀγρίους καὶ ἐλάφους τε καὶ δορκάδας, οἱ δὲ καὶ λύκων καὶ ἄρκτων σκύμνους, οἱ δὲ καὶ τὰ τέλεια τῶν θηρίων· κατατιθέασι δὲ ἐπὶ τὸν βωμὸν καὶ δένδρων καρπὸν τῶν ἡμέρων.'' None		sup>
7.18.12 The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees.'' None
14. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • fiction • history, and fiction

 Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 132; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 13
15. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Anthia, fictional heroine, • Callirhoe, fictional heroine, • Chaereas, fictional hero, • Cleitophon, fictional hero, • Double dreams and visions, examples, Hellenistic and Roman Fiction • Fiction, Hellenistic and Roman • Fiction, double dreams • Habrocomes, fictional hero, • Leucippe, fictional heroine, • TheroD, fictional pirate, • fiction

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 87, 88; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174, 186, 471; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 69
16. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Anthia, fictional heroine, • Callirhoe, fictional heroine, • Chaereas, fictional hero, • Charicleia, fictional heroine, • Cleitophon, fictional hero, • Double dreams and visions, examples, Hellenistic and Roman Fiction • Fiction, Hellenistic and Roman • Fiction, double dreams • Habrocomes, fictional hero, • Leucippe, fictional heroine, • Theagenes, fictional hero, • TheroD, fictional pirate, • cannibalism, and consumption of human flesh in fiction

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 88, 89, 90, 106, 107; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 274, 275; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173, 174, 459, 472, 473
17. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Longus, Daphnis and Chloe, pseudo-documentary fiction • fiction

 Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 84, 119; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 170
18. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Antonius Diogenes, writer of fiction, • Longus, Daphnis and Chloe, pseudo-documentary fiction • fiction • fiction, history and • historical reconstruction, history, fiction and • history and fiction • history, and fiction • myth (mythology), and fiction • science fiction

 Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 84, 85, 98, 99, 100, 101, 124, 125; Bowersock (1997), Fiction as History: Nero to Julian, 20; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 191; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 169, 170, 171, 172, 173, 174, 176, 184; Nasrallah (2019), Archaeology and the Letters of Paul, 231, 232; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 107, 108
19. Strabo, Geography, 1.2.35
 Tagged with subjects: • fiction • history and fiction

 Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 149; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 105

sup>
1.2.35 There are many who would make the Erembi a tribe of the Ethiopians, or of the Cephenes, or again of the Pygmies, and a thousand other fancies. These ought to be regarded with little trust; since their opinion is not only incredible, but they evidently labour under a certain confusion as to the different characters of history and fable. In the same category must be reckoned those who place the Sidonians and Phoenicians in the Persian Gulf, or somewhere else in the Ocean, and make the wanderings of Menelaus to have happened there. Not the least cause for mistrusting these writers is the manner in which they contradict each other. One half would have us believe that the Sidonians are a colony from the people whom they describe as located on the shores of the Indian Ocean, and who they say were called Phoenicians from the colour of the Erythraean Sea, while the others declare the opposite. Some again would transport Ethiopia into our Phoenicia, and make Joppa the scene of the adventures of Andromeda; and this not from any ignorance of the topography of those places, but by a kind of mythic fiction similar to those of Hesiod and other writers censured by Apollodorus, who, however, couples Homer with them, without, as it appears, any cause. He cites as instances what Homer relates of the Euxine and Egypt, and accuses him of ignorance for pretending to speak the actual truth, and then recounting fable, all the while ignorantly mistaking it for fact. Will anyone then accuse Hesiod of ignorance on account of his Hemicynes, his Macrocephali, and his Pygmies; or Homer for his like fables, and amongst others the Pygmies themselves; or Alcman for describing the Steganopodes; or Aeschylus for his Cynocephali, Sternophthalmi, and Monommati; when amongst prose writers, and in works bearing the appearance of veritable history, we frequently meet with similar narrations, and that without any admission of their having inserted such myths. Indeed it becomes immediately evident that they have woven together a tissue of myths not through ignorance of the real facts, but merely to amuse by a deceptive narration of the impossible and marvellous. If they appear to do this in ignorance, it is because they can romance more frequently and with greater plausibility on those things which are uncertain and unknown. This Theopompus plainly confesses in the announcement of his intention to relate the fables in his history in a better style than Herodotus, Ctesias, Hellanicus, and those who had written on the affairs of India.'' None
20. Vergil, Aeneis, 2.577-2.578, 4.2, 6.756-6.818, 6.820-6.853
 Tagged with subjects: • Fiction, Hellenistic and Roman • character, fictional, human qualities of • fate, fictions, ‘truth’ of • fictionality

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 204; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 175, 185, 186; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 97, 98; Pandey (2018), The Poetics of Power in Augustan Rome, 149, 194

sup>
2.577
4.2 volnus alit venis, et caeco carpitur igni.
6.756 Nunc age, Dardaniam prolem quae deinde sequatur 6.757 gloria, qui maneant Itala de gente nepotes, 6.758 inlustris animas nostrumque in nomen ituras, 6.759 expediam dictis, et te tua fata docebo. 6.760 Ille, vides, pura iuvenis qui nititur hasta, 6.761 proxuma sorte tenet lucis loca, primus ad auras 6.762 aetherias Italo commixtus sanguine surget, 6.763 silvius, Albanum nomen, tua postuma proles, 6.764 quem tibi longaevo serum Lavinia coniunx 6.765 educet silvis regem regumque parentem, 6.766 unde genus Longa nostrum dominabitur Alba. 6.767 Proxumus ille Procas, Troianae gloria gentis, 6.768 et Capys, et Numitor, et qui te nomine reddet 6.769 Silvius Aeneas, pariter pietate vel armis 6.770 egregius, si umquam regdam acceperit Albam. 6.771 Qui iuvenes! Quantas ostentant, aspice, vires, 6.772 atque umbrata gerunt civili tempora quercu! 6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, 6.774 hi Collatinas imponent montibus arces, 6.775 Pometios Castrumque Inui Bolamque Coramque. 6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. 6.777 Quin et avo comitem sese Mavortius addet 6.778 Romulus, Assaraci quem sanguinis Ilia mater 6.779 educet. Viden, ut geminae stant vertice cristae, 6.780 et pater ipse suo superum iam signat honore? 6.781 En, huius, nate, auspiciis illa incluta Roma 6.782 imperium terris, animos aequabit Olympo, 6.783 septemque una sibi muro circumdabit arces, 6.784 felix prole virum: qualis Berecyntia mater 6.785 invehitur curru Phrygias turrita per urbes, 6.786 laeta deum partu, centum complexa nepotes, 6.787 omnes caelicolas, omnes supera alta tenentes. 6.788 Huc geminas nunc flecte acies, hanc aspice gentem 6.789 Romanosque tuos. Hic Caesar et omnis Iuli 6.790 progenies magnum caeli ventura sub axem. 6.791 Hic vir, hic est, tibi quem promitti saepius audis, 6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos 6.795 proferet imperium: iacet extra sidera tellus, 6.796 extra anni solisque vias, ubi caelifer Atlas 6.797 axem umero torquet stellis ardentibus aptum. 6.798 Huius in adventum iam nunc et Caspia regna 6.799 responsis horrent divom et Maeotia tellus, 6.800 et septemgemini turbant trepida ostia Nili. 6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres. 6.806 Et dubitamus adhuc virtute extendere vires, 6.807 aut metus Ausonia prohibet consistere terra? 6.809 sacra ferens? Nosco crines incanaque menta 6.810 regis Romani, primus qui legibus urbem 6.811 fundabit, Curibus parvis et paupere terra 6.812 missus in imperium magnum. Cui deinde subibit, 6.813 otia qui rumpet patriae residesque movebit 6.814 Tullus in arma viros et iam desueta triumphis 6.815 agmina. Quem iuxta sequitur iactantior Ancus, 6.816 nunc quoque iam nimium gaudens popularibus auris. 6.817 Vis et Tarquinios reges, animamque superbam 6.818 ultoris Bruti, fascesque videre receptos?
6.820 accipiet, natosque pater nova bella moventes 6.821 ad poenam pulchra pro libertate vocabit. 6.822 Infelix, utcumque ferent ea facta minores, 6.823 vincet amor patriae laudumque immensa cupido. 6.824 Quin Decios Drusosque procul saevumque securi 6.825 aspice Torquatum et referentem signa Camillum. 6.826 Illae autem, paribus quas fulgere cernis in armis, 6.827 concordes animae nunc et dum nocte premuntur, 6.828 heu quantum inter se bellum, si lumina vitae 6.829 attigerint, quantas acies stragemque ciebunt! 6.830 Aggeribus socer Alpinis atque arce Monoeci 6.831 descendens, gener adversis instructus Eois. 6.832 Ne, pueri, ne tanta animis adsuescite bella, 6.833 neu patriae validas in viscera vertite vires; 6.834 tuque prior, tu parce, genus qui ducis Olympo, 6.835 proice tela manu, sanguis meus!— 6.836 Ille triumphata Capitolia ad alta Corintho 6.837 victor aget currum, caesis insignis Achivis. 6.838 Eruet ille Argos Agamemnoniasque Mycenas, 6.839 ipsumque Aeaciden, genus armipotentis Achilli, 6.840 ultus avos Troiae, templa et temerata Minervae. 6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? 6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, 6.843 Scipiadas, cladem Libyae, parvoque potentem 6.844 Fabricium vel te sulco Serrane, serentem? 6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, 6.846 unus qui nobis cunctando restituis rem. 6.847 Excudent alii spirantia mollius aera, 6.848 credo equidem, vivos ducent de marmore voltus, 6.849 orabunt causas melius, caelique meatus 6.850 describent radio, et surgentia sidera dicent: 6.851 tu regere imperio populos, Romane, memento; 6.852 hae tibi erunt artes; pacisque imponere morem, 6.853 parcere subiectis, et debellare superbos.' ' None		sup>
2.577 of all my kin! bear witness that my breast
4.2 of love; and out of every pulsing vein ' "
6.756 And Jove's own fire. In chariot of four steeds, " '6.757 Brandishing torches, he triumphant rode ' "6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '6.759 Demanding worship as a god. 0 fool! ' "6.760 To mock the storm's inimitable flash— " '6.761 With crash of hoofs and roll of brazen wheel! 6.762 But mightiest Jove from rampart of thick cloud 6.763 Hurled his own shaft, no flickering, mortal flame, 6.764 And in vast whirl of tempest laid him low. 6.765 Next unto these, on Tityos I looked, 6.766 Child of old Earth, whose womb all creatures bears: ' "6.767 Stretched o'er nine roods he lies; a vulture huge " '6.768 Tears with hooked beak at his immortal side, 6.769 Or deep in entrails ever rife with pain 6.770 Gropes for a feast, making his haunt and home 6.771 In the great Titan bosom; nor will give 6.772 To ever new-born flesh surcease of woe. 6.773 Why name Ixion and Pirithous, 6.774 The Lapithae, above whose impious brows 6.775 A crag of flint hangs quaking to its fall, 6.776 As if just toppling down, while couches proud, 6.777 Propped upon golden pillars, bid them feast 6.778 In royal glory: but beside them lies 6.779 The eldest of the Furies, whose dread hands 6.780 Thrust from the feast away, and wave aloft 6.781 A flashing firebrand, with shrieks of woe. 6.782 Here in a prison-house awaiting doom 6.783 Are men who hated, long as life endured, 6.784 Their brothers, or maltreated their gray sires, 6.785 Or tricked a humble friend; the men who grasped 6.786 At hoarded riches, with their kith and kin 6.787 Not sharing ever—an unnumbered throng; 6.788 Here slain adulterers be; and men who dared 6.789 To fight in unjust cause, and break all faith 6.790 With their own lawful lords. Seek not to know 6.791 What forms of woe they feel, what fateful shape ' "6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat 6.795 Theseus is sitting, nevermore to rise; 6.796 Unhappy Phlegyas uplifts his voice 6.797 In warning through the darkness, calling loud, 6.798 ‘0, ere too late, learn justice and fear God!’ 6.799 Yon traitor sold his country, and for gold 6.800 Enchained her to a tyrant, trafficking 6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell, 6.806 Not with a hundred mouths, a hundred tongues, 6.807 Or iron voice, their divers shapes of sin, ' "6.809 So spake Apollo's aged prophetess. " '6.810 “Now up and on!” she cried. “Thy task fulfil! 6.811 We must make speed. Behold yon arching doors 6.812 Yon walls in furnace of the Cyclops forged! ' "6.813 'T is there we are commanded to lay down " "6.814 Th' appointed offering.” So, side by side, " '6.815 Swift through the intervening dark they strode, 6.816 And, drawing near the portal-arch, made pause. 6.817 Aeneas, taking station at the door, ' "6.818 Pure, lustral waters o'er his body threw, " 6.820 Now, every rite fulfilled, and tribute due 6.821 Paid to the sovereign power of Proserpine, 6.822 At last within a land delectable 6.823 Their journey lay, through pleasurable bowers 6.824 of groves where all is joy,—a blest abode! 6.825 An ampler sky its roseate light bestows 6.826 On that bright land, which sees the cloudless beam 6.827 of suns and planets to our earth unknown. 6.828 On smooth green lawns, contending limb with limb, 6.829 Immortal athletes play, and wrestle long ' "6.830 'gainst mate or rival on the tawny sand; " '6.831 With sounding footsteps and ecstatic song, 6.832 Some thread the dance divine: among them moves 6.833 The bard of Thrace, in flowing vesture clad, 6.834 Discoursing seven-noted melody, 6.835 Who sweeps the numbered strings with changeful hand, 6.836 Or smites with ivory point his golden lyre. 6.837 Here Trojans be of eldest, noblest race, 6.838 Great-hearted heroes, born in happier times, 6.839 Ilus, Assaracus, and Dardanus, 6.840 Illustrious builders of the Trojan town. 6.841 Their arms and shadowy chariots he views, 6.842 And lances fixed in earth, while through the fields 6.843 Their steeds without a bridle graze at will. 6.844 For if in life their darling passion ran 6.845 To chariots, arms, or glossy-coated steeds, 6.846 The self-same joy, though in their graves, they feel. 6.847 Lo! on the left and right at feast reclined 6.848 Are other blessed souls, whose chorus sings 6.849 Victorious paeans on the fragrant air 6.850 of laurel groves; and hence to earth outpours 6.851 Eridanus, through forests rolling free. 6.852 Here dwell the brave who for their native land 6.853 Fell wounded on the field; here holy priests ' ' None
21. None, None, nan
 Tagged with subjects: • fiction • history and fiction • history, and fiction

 Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 127; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 124
22. None, None, nan
 Tagged with subjects: • Book of Judith, fictionality • Fiction, Hellenistic and Roman

 Found in books: Gera (2014), Judith, 362; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 459



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.