1. Hebrew Bible, Genesis, 37.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • epigraphy/inscriptions, funerary inscriptions, epitaphs • funerary epitaphs
Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 257
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37.35 וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃'' None | sup>
37.35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him.'' None |
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2. Hebrew Bible, Numbers, 16.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • epigraphy/inscriptions, funerary inscriptions, epitaphs • funerary epitaphs
Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 257
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16.30 But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’'' None |
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3. Hebrew Bible, Jeremiah, 16.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Funerary cult • funerary epitaphs
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 105; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
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16.9 כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מַשְׁבִּית מִן־הַמָּקוֹם הַזֶּה לְעֵינֵיכֶם וּבִימֵיכֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה׃'' None | sup>
16.9 For thus saith the LORD of hosts, the God of Israel: Behold, I will cause to cease out of this place, Before your eyes and in your days, The voice of mirth and the voice of gladness, The voice of the bridegroom and the voice of the bride.'' None |
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4. Hesiod, Works And Days, 109-201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Amphidamas, funeral games of, • Gorgias, Funeral Oration • Hesiod, at funeral games for Amphidamas, • death and the afterlife, funerary inscriptions • death and the afterlife, funerary reliefs • funeral oration • funerals, • funerary epigrams • heroes/heroines, tombs and funerals • inscriptions, funerary
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 385, 401, 557; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 119; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 49; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63; Wolfsdorf (2020), Early Greek Ethics, 288
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109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. ' None | sup>
109 Filling both land and sea, while every day'110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice – it is not possible to fight 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, ' None |
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5. Homer, Iliad, 2.562, 2.683-2.684, 9.285, 9.315-9.334, 9.363, 9.410-9.416, 9.443, 9.447, 9.478, 9.486-9.487, 14.215, 14.220, 16.450-16.456, 21.277-21.278, 22.347, 22.358-22.360, 22.492-22.499, 22.508-22.515, 23.32, 23.65-23.257, 23.326-23.333, 24.749, 24.785, 24.801, 24.804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, and funeral games • Funeral • Funeral, iconography • Funeral/funerary • Gorgias, Funeral Oration • Hektor, and heroic funerals • Iconography, of funerals • Patroclus, funeral games for, the • Pompey, funeral rites of • Solon, laws of Solon regulating funerary practices • Thucydides,funeral speech • Valerius Flaccus, funerals in • burials, heroic funerals • death, funeral/burial of • epigraphy/inscriptions, funerary inscriptions, epitaphs • funeral • funeral games • funeral rituals • funerals • funerals, • funerals, heroic • funerary • funerary cult, and monuments • funerary epigrams • funerary monuments • funerary monuments, Homeric • funerary, local myth in Panhellenic • heroic funerals • texts, and funerary monuments • viewers, of funerary monument
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 95; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 9, 172; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 56, 179, 272, 274, 283; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 22, 32; Hesk (2000), Deception and Democracy in Classical Athens, 36; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 321; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 216; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 37, 38, 39; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186, 198, 209; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 32; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148, 150; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 135, 136, 143; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 66; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 134; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 30; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 70, 126; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 1, 2; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 253; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 95; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63; Wolfsdorf (2020), Early Greek Ethics, 111, 281
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2.562 οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν,
2.683 οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, 2.684 Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί,
9.285 ὅς οἱ τηλύγετος τρέφεται θαλίῃ ἔνι πολλῇ.
9.315 οὔτʼ ἔμεγʼ Ἀτρεΐδην Ἀγαμέμνονα πεισέμεν οἴω 9.316 οὔτʼ ἄλλους Δαναούς, ἐπεὶ οὐκ ἄρα τις χάρις ἦεν 9.317 μάρνασθαι δηΐοισιν ἐπʼ ἀνδράσι νωλεμὲς αἰεί. 9.318 ἴση μοῖρα μένοντι καὶ εἰ μάλα τις πολεμίζοι· 9.319 ἐν δὲ ἰῇ τιμῇ ἠμὲν κακὸς ἠδὲ καὶ ἐσθλός· 9.320 κάτθανʼ ὁμῶς ὅ τʼ ἀεργὸς ἀνὴρ ὅ τε πολλὰ ἐοργώς. 9.321 οὐδέ τί μοι περίκειται, ἐπεὶ πάθον ἄλγεα θυμῷ 9.322 αἰεὶ ἐμὴν ψυχὴν παραβαλλόμενος πολεμίζειν. 9.323 ὡς δʼ ὄρνις ἀπτῆσι νεοσσοῖσι προφέρῃσι 9.324 μάστακʼ ἐπεί κε λάβῃσι, κακῶς δʼ ἄρα οἱ πέλει αὐτῇ, 9.325 ὣς καὶ ἐγὼ πολλὰς μὲν ἀΰπνους νύκτας ἴαυον, 9.326 ἤματα δʼ αἱματόεντα διέπρησσον πολεμίζων 9.327 ἀνδράσι μαρνάμενος ὀάρων ἕνεκα σφετεράων. 9.328 δώδεκα δὴ σὺν νηυσὶ πόλεις ἀλάπαξʼ ἀνθρώπων, 9.329 πεζὸς δʼ ἕνδεκά φημι κατὰ Τροίην ἐρίβωλον· 9.330 τάων ἐκ πασέων κειμήλια πολλὰ καὶ ἐσθλὰ 9.331 ἐξελόμην, καὶ πάντα φέρων Ἀγαμέμνονι δόσκον 9.332 Ἀτρεΐδῃ· ὃ δʼ ὄπισθε μένων παρὰ νηυσὶ θοῇσι 9.333 δεξάμενος διὰ παῦρα δασάσκετο, πολλὰ δʼ ἔχεσκεν. 9.334 ἄλλα δʼ ἀριστήεσσι δίδου γέρα καὶ βασιλεῦσι·
9.363 ἤματί κε τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην.
9.410 μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411 διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412 εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414 εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415 ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416 ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
9.443 μύθων τε ῥητῆρʼ ἔμεναι πρηκτῆρά τε ἔργων.
9.447 οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα
9.478 φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο,
9.486 ἐκ θυμοῦ φιλέων, ἐπεὶ οὐκ ἐθέλεσκες ἅμʼ ἄλλῳ 9.487 οὔτʼ ἐς δαῖτʼ ἰέναι οὔτʼ ἐν μεγάροισι πάσασθαι,
14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο·
14.220 ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι
16.450 ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, 16.451 ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ 16.452 χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· 16.453 αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, 16.454 πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον 16.455 εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, 16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε
21.277 ἥ μʼ ἔφατο Τρώων ὑπὸ τείχεϊ θωρηκτάων 21.278 λαιψηροῖς ὀλέεσθαι Ἀπόλλωνος βελέεσσιν.
22.347 ὤμʼ ἀποταμνόμενον κρέα ἔδμεναι, οἷα ἔοργας,
22.358 φράζεο νῦν, μή τοί τι θεῶν μήνιμα γένωμαι 22.359 ἤματι τῷ ὅτε κέν σε Πάρις καὶ Φοῖβος Ἀπόλλων 22.360 ἐσθλὸν ἐόντʼ ὀλέσωσιν ἐνὶ Σκαιῇσι πύλῃσιν.
22.492 δευόμενος δέ τʼ ἄνεισι πάϊς ἐς πατρὸς ἑταίρους, 22.493 ἄλλον μὲν χλαίνης ἐρύων, ἄλλον δὲ χιτῶνος· 22.494 τῶν δʼ ἐλεησάντων κοτύλην τις τυτθὸν ἐπέσχε· 22.495 χείλεα μέν τʼ ἐδίηνʼ, ὑπερῴην δʼ οὐκ ἐδίηνε. 22.496 τὸν δὲ καὶ ἀμφιθαλὴς ἐκ δαιτύος ἐστυφέλιξε 22.497 χερσὶν πεπλήγων καὶ ὀνειδείοισιν ἐνίσσων· 22.498 ἔρρʼ οὕτως· οὐ σός γε πατὴρ μεταδαίνυται ἡμῖν. 22.499 δακρυόεις δέ τʼ ἄνεισι πάϊς ἐς μητέρα χήρην
22.508 νῦν δὲ σὲ μὲν παρὰ νηυσὶ κορωνίσι νόσφι τοκήων 22.509 αἰόλαι εὐλαὶ ἔδονται, ἐπεί κε κύνες κορέσωνται 22.510 γυμνόν· ἀτάρ τοι εἵματʼ ἐνὶ μεγάροισι κέονται 22.511 λεπτά τε καὶ χαρίεντα τετυγμένα χερσὶ γυναικῶν. 22.512 ἀλλʼ ἤτοι τάδε πάντα καταφλέξω πυρὶ κηλέῳ 22.513 οὐδὲν σοί γʼ ὄφελος, ἐπεὶ οὐκ ἐγκείσεαι αὐτοῖς, 22.514 ἀλλὰ πρὸς Τρώων καὶ Τρωϊάδων κλέος εἶναι. 22.515 ὣς ἔφατο κλαίουσʼ, ἐπὶ δὲ στενάχοντο γυναῖκες.
23.32 πολλοὶ δʼ ἀργιόδοντες ὕες θαλέθοντες ἀλοιφῇ
23.65 ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66 πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67 καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69 εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76 νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77 οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78 βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79 ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80 καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81 τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82 ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83 μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84 ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85 εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86 ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87 ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88 νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89 ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90 ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91 ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92 χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.94 τίπτέ μοι ἠθείη κεφαλὴ δεῦρʼ εἰλήλουθας 23.95 καί μοι ταῦτα ἕκαστʼ ἐπιτέλλεαι; αὐτὰρ ἐγώ τοι 23.96 πάντα μάλʼ ἐκτελέω καὶ πείσομαι ὡς σὺ κελεύεις. 23.97 ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε 23.98 ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο. 23.99 ὣς ἄρα φωνήσας ὠρέξατο χερσὶ φίλῃσιν 23.100 οὐδʼ ἔλαβε· ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς 23.101 ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102 χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν· 23.103 ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104 ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· 23.105 παννυχίη γάρ μοι Πατροκλῆος δειλοῖο 23.106 ψυχὴ ἐφεστήκει γοόωσά τε μυρομένη τε, 23.107 καί μοι ἕκαστʼ ἐπέτελλεν, ἔϊκτο δὲ θέσκελον αὐτῷ. 23.108 ὣς φάτο, τοῖσι δὲ πᾶσιν ὑφʼ ἵμερον ὦρσε γόοιο· 23.109 μυρομένοισι δὲ τοῖσι φάνη ῥοδοδάκτυλος Ἠὼς 23.110 ἀμφὶ νέκυν ἐλεεινόν. ἀτὰρ κρείων Ἀγαμέμνων 23.111 οὐρῆάς τʼ ὄτρυνε καὶ ἀνέρας ἀξέμεν ὕλην 23.112 πάντοθεν ἐκ κλισιῶν· ἐπὶ δʼ ἀνὴρ ἐσθλὸς ὀρώρει 23.113 Μηριόνης θεράπων ἀγαπήνορος Ἰδομενῆος. 23.114 οἳ δʼ ἴσαν ὑλοτόμους πελέκεας ἐν χερσὶν ἔχοντες 23.115 σειράς τʼ εὐπλέκτους· πρὸ δʼ ἄρʼ οὐρῆες κίον αὐτῶν. 23.116 πολλὰ δʼ ἄναντα κάταντα πάραντά τε δόχμιά τʼ ἦλθον· 23.117 ἀλλʼ ὅτε δὴ κνημοὺς προσέβαν πολυπίδακος Ἴδης, 23.118 αὐτίκʼ ἄρα δρῦς ὑψικόμους ταναήκεϊ χαλκῷ 23.119 τάμνον ἐπειγόμενοι· ταὶ δὲ μεγάλα κτυπέουσαι 23.120 πῖπτον· τὰς μὲν ἔπειτα διαπλήσσοντες Ἀχαιοὶ 23.121 ἔκδεον ἡμιόνων· ταὶ δὲ χθόνα ποσσὶ δατεῦντο 23.122 ἐλδόμεναι πεδίοιο διὰ ῥωπήϊα πυκνά. 23.123 πάντες δʼ ὑλοτόμοι φιτροὺς φέρον· ὡς γὰρ ἀνώγει 23.125 κὰδ δʼ ἄρʼ ἐπʼ ἀκτῆς βάλλον ἐπισχερώ, ἔνθʼ ἄρʼ Ἀχιλλεὺς 23.126 φράσσατο Πατρόκλῳ μέγα ἠρίον ἠδὲ οἷ αὐτῷ. 23.127 αὐτὰρ ἐπεὶ πάντῃ παρακάββαλον ἄσπετον ὕλην 23.128 ἥατʼ ἄρʼ αὖθι μένοντες ἀολλέες. αὐτὰρ Ἀχιλλεὺς 23.129 αὐτίκα Μυρμιδόνεσσι φιλοπτολέμοισι κέλευσε 23.130 χαλκὸν ζώννυσθαι, ζεῦξαι δʼ ὑπʼ ὄχεσφιν ἕκαστον 23.131 ἵππους· οἳ δʼ ὄρνυντο καὶ ἐν τεύχεσσιν ἔδυνον, 23.132 ἂν δʼ ἔβαν ἐν δίφροισι παραιβάται ἡνίοχοί τε, 23.133 πρόσθε μὲν ἱππῆες, μετὰ δὲ νέφος εἵπετο πεζῶν 23.134 μυρίοι· ἐν δὲ μέσοισι φέρον Πάτροκλον ἑταῖροι. 23.135 θριξὶ δὲ πάντα νέκυν καταείνυσαν, ἃς ἐπέβαλλον 23.136 κειρόμενοι· ὄπιθεν δὲ κάρη ἔχε δῖος Ἀχιλλεὺς 23.137 ἀχνύμενος· ἕταρον γὰρ ἀμύμονα πέμπʼ Ἄϊδος δέ. 23.138 οἳ δʼ ὅτε χῶρον ἵκανον ὅθί σφισι πέφραδʼ Ἀχιλλεὺς 23.139 κάτθεσαν, αἶψα δέ οἱ μενοεικέα νήεον ὕλην. 23.140 ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε ποδάρκης δῖος Ἀχιλλεύς· 23.141 στὰς ἀπάνευθε πυρῆς ξανθὴν ἀπεκείρατο χαίτην, 23.142 τήν ῥα Σπερχειῷ ποταμῷ τρέφε τηλεθόωσαν· 23.143 ὀχθήσας δʼ ἄρα εἶπεν ἰδὼν ἐπὶ οἴνοπα πόντον· 23.144 Σπερχείʼ ἄλλως σοί γε πατὴρ ἠρήσατο Πηλεὺς 23.145 κεῖσέ με νοστήσαντα φίλην ἐς πατρίδα γαῖαν 23.146 σοί τε κόμην κερέειν ῥέξειν θʼ ἱερὴν ἑκατόμβην, 23.147 πεντήκοντα δʼ ἔνορχα παρʼ αὐτόθι μῆλʼ ἱερεύσειν 23.148 ἐς πηγάς, ὅθι τοι τέμενος βωμός τε θυήεις. 23.149 ὣς ἠρᾶθʼ ὃ γέρων, σὺ δέ οἱ νόον οὐκ ἐτέλεσσας. 23.150 νῦν δʼ ἐπεὶ οὐ νέομαί γε φίλην ἐς πατρίδα γαῖαν 23.151 Πατρόκλῳ ἥρωϊ κόμην ὀπάσαιμι φέρεσθαι. 23.152 ὣς εἰπὼν ἐν χερσὶ κόμην ἑτάροιο φίλοιο 23.153 θῆκεν, τοῖσι δὲ πᾶσιν ὑφʼ ἵμερον ὦρσε γόοιο. 23.154 καί νύ κʼ ὀδυρομένοισιν ἔδυ φάος ἠελίοιο 23.155 εἰ μὴ Ἀχιλλεὺς αἶψʼ Ἀγαμέμνονι εἶπε παραστάς· 23.156 Ἀτρεΐδη, σοὶ γάρ τε μάλιστά γε λαὸς Ἀχαιῶν 23.157 πείσονται μύθοισι, γόοιο μὲν ἔστι καὶ ἆσαι, 23.158 νῦν δʼ ἀπὸ πυρκαϊῆς σκέδασον καὶ δεῖπνον ἄνωχθι 23.159 ὅπλεσθαι· τάδε δʼ ἀμφὶ πονησόμεθʼ οἷσι μάλιστα 23.160 κήδεός ἐστι νέκυς· παρὰ δʼ οἵ τʼ ἀγοὶ ἄμμι μενόντων. 23.161 αὐτὰρ ἐπεὶ τό γʼ ἄκουσεν ἄναξ ἀνδρῶν Ἀγαμέμνων, 23.162 αὐτίκα λαὸν μὲν σκέδασεν κατὰ νῆας ἐΐσας, 23.163 κηδεμόνες δὲ παρʼ αὖθι μένον καὶ νήεον ὕλην, 23.164 ποίησαν δὲ πυρὴν ἑκατόμπεδον ἔνθα καὶ ἔνθα, 23.165 ἐν δὲ πυρῇ ὑπάτῃ νεκρὸν θέσαν ἀχνύμενοι κῆρ. 23.166 πολλὰ δὲ ἴφια μῆλα καὶ εἰλίποδας ἕλικας βοῦς 23.167 πρόσθε πυρῆς ἔδερόν τε καὶ ἄμφεπον· ἐκ δʼ ἄρα πάντων 23.168 δημὸν ἑλὼν ἐκάλυψε νέκυν μεγάθυμος Ἀχιλλεὺς 23.169 ἐς πόδας ἐκ κεφαλῆς, περὶ δὲ δρατὰ σώματα νήει. 23.170 ἐν δʼ ἐτίθει μέλιτος καὶ ἀλείφατος ἀμφιφορῆας 23.171 πρὸς λέχεα κλίνων· πίσυρας δʼ ἐριαύχενας ἵππους 23.172 ἐσσυμένως ἐνέβαλλε πυρῇ μεγάλα στεναχίζων. 23.173 ἐννέα τῷ γε ἄνακτι τραπεζῆες κύνες ἦσαν, 23.174 καὶ μὲν τῶν ἐνέβαλλε πυρῇ δύο δειροτομήσας, 23.175 δώδεκα δὲ Τρώων μεγαθύμων υἱέας ἐσθλοὺς 23.176 χαλκῷ δηϊόων· κακὰ δὲ φρεσὶ μήδετο ἔργα· 23.177 ἐν δὲ πυρὸς μένος ἧκε σιδήρεον ὄφρα νέμοιτο. 23.178 ᾤμωξέν τʼ ἄρʼ ἔπειτα, φίλον δʼ ὀνόμηνεν ἑταῖρον· 23.179 χαῖρέ μοι ὦ Πάτροκλε καὶ εἰν Ἀΐδαο δόμοισι· 23.180 πάντα γὰρ ἤδη τοι τελέω τὰ πάροιθεν ὑπέστην, 23.181 δώδεκα μὲν Τρώων μεγαθύμων υἱέας ἐσθλοὺς 23.182 τοὺς ἅμα σοὶ πάντας πῦρ ἐσθίει· Ἕκτορα δʼ οὔ τι 23.183 δώσω Πριαμίδην πυρὶ δαπτέμεν, ἀλλὰ κύνεσσιν. 23.184 ὣς φάτʼ ἀπειλήσας· τὸν δʼ οὐ κύνες ἀμφεπένοντο, 23.185 ἀλλὰ κύνας μὲν ἄλαλκε Διὸς θυγάτηρ Ἀφροδίτη 23.186 ἤματα καὶ νύκτας, ῥοδόεντι δὲ χρῖεν ἐλαίῳ 23.187 ἀμβροσίῳ, ἵνα μή μιν ἀποδρύφοι ἑλκυστάζων. 23.188 τῷ δʼ ἐπὶ κυάνεον νέφος ἤγαγε Φοῖβος Ἀπόλλων 23.189 οὐρανόθεν πεδίον δέ, κάλυψε δὲ χῶρον ἅπαντα 23.190 ὅσσον ἐπεῖχε νέκυς, μὴ πρὶν μένος ἠελίοιο 23.191 σκήλειʼ ἀμφὶ περὶ χρόα ἴνεσιν ἠδὲ μέλεσσιν. 23.192 οὐδὲ πυρὴ Πατρόκλου ἐκαίετο τεθνηῶτος· 23.193 ἔνθʼ αὖτʼ ἀλλʼ ἐνόησε ποδάρκης δῖος Ἀχιλλεύς· 23.194 στὰς ἀπάνευθε πυρῆς δοιοῖς ἠρᾶτʼ ἀνέμοισι 23.195 Βορέῃ καὶ Ζεφύρῳ, καὶ ὑπίσχετο ἱερὰ καλά· 23.196 πολλὰ δὲ καὶ σπένδων χρυσέῳ δέπαϊ λιτάνευεν 23.197 ἐλθέμεν, ὄφρα τάχιστα πυρὶ φλεγεθοίατο νεκροί, 23.198 ὕλη τε σεύαιτο καήμεναι. ὦκα δὲ Ἶρις 23.199 ἀράων ἀΐουσα μετάγγελος ἦλθʼ ἀνέμοισιν. 23.200 οἳ μὲν ἄρα Ζεφύροιο δυσαέος ἀθρόοι ἔνδον 23.201 εἰλαπίνην δαίνυντο· θέουσα δὲ Ἶρις ἐπέστη 23.202 βηλῷ ἔπι λιθέῳ· τοὶ δʼ ὡς ἴδον ὀφθαλμοῖσι 23.203 πάντες ἀνήϊξαν, κάλεόν τέ μιν εἰς ἓ ἕκαστος· 23.204 ἣ δʼ αὖθʼ ἕζεσθαι μὲν ἀνήνατο, εἶπε δὲ μῦθον· 23.205 οὐχ ἕδος· εἶμι γὰρ αὖτις ἐπʼ Ὠκεανοῖο ῥέεθρα 23.206 Αἰθιόπων ἐς γαῖαν, ὅθι ῥέζουσʼ ἑκατόμβας 23.207 ἀθανάτοις, ἵνα δὴ καὶ ἐγὼ μεταδαίσομαι ἱρῶν. 23.208 ἀλλʼ Ἀχιλεὺς Βορέην ἠδὲ Ζέφυρον κελαδεινὸν 23.209 ἐλθεῖν ἀρᾶται, καὶ ὑπίσχεται ἱερὰ καλά, 23.210 ὄφρα πυρὴν ὄρσητε καήμεναι, ᾗ ἔνι κεῖται 23.211 Πάτροκλος, τὸν πάντες ἀναστενάχουσιν Ἀχαιοί. 23.212 ἣ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπεβήσετο, τοὶ δʼ ὀρέοντο 23.213 ἠχῇ θεσπεσίῃ νέφεα κλονέοντε πάροιθεν. 23.214 αἶψα δὲ πόντον ἵκανον ἀήμεναι, ὦρτο δὲ κῦμα 23.215 πνοιῇ ὕπο λιγυρῇ· Τροίην δʼ ἐρίβωλον ἱκέσθην, 23.216 ἐν δὲ πυρῇ πεσέτην, μέγα δʼ ἴαχε θεσπιδαὲς πῦρ. 23.217 παννύχιοι δʼ ἄρα τοί γε πυρῆς ἄμυδις φλόγʼ ἔβαλλον 23.218 φυσῶντες λιγέως· ὃ δὲ πάννυχος ὠκὺς Ἀχιλλεὺς 23.219 χρυσέου ἐκ κρητῆρος ἑλὼν δέπας ἀμφικύπελλον 23.220 οἶνον ἀφυσσόμενος χαμάδις χέε, δεῦε δὲ γαῖαν 23.221 ψυχὴν κικλήσκων Πατροκλῆος δειλοῖο. 23.222 ὡς δὲ πατὴρ οὗ παιδὸς ὀδύρεται ὀστέα καίων 23.223 νυμφίου, ὅς τε θανὼν δειλοὺς ἀκάχησε τοκῆας, 23.224 ὣς Ἀχιλεὺς ἑτάροιο ὀδύρετο ὀστέα καίων, 23.225 ἑρπύζων παρὰ πυρκαϊὴν ἁδινὰ στεναχίζων. 23.226 ἦμος δʼ ἑωσφόρος εἶσι φόως ἐρέων ἐπὶ γαῖαν, 23.227 ὅν τε μέτα κροκόπεπλος ὑπεὶρ ἅλα κίδναται ἠώς, 23.228 τῆμος πυρκαϊὴ ἐμαραίνετο, παύσατο δὲ φλόξ. 23.229 οἳ δʼ ἄνεμοι πάλιν αὖτις ἔβαν οἶκον δὲ νέεσθαι 23.230 Θρηΐκιον κατὰ πόντον· ὃ δʼ ἔστενεν οἴδματι θύων. 23.231 Πηλεΐδης δʼ ἀπὸ πυρκαϊῆς ἑτέρωσε λιασθεὶς 23.232 κλίνθη κεκμηώς, ἐπὶ δὲ γλυκὺς ὕπνος ὄρουσεν· 23.233 οἳ δʼ ἀμφʼ Ἀτρεΐωνα ἀολλέες ἠγερέθοντο· 23.234 τῶν μιν ἐπερχομένων ὅμαδος καὶ δοῦπος ἔγειρεν, 23.235 ἕζετο δʼ ὀρθωθεὶς καί σφεας πρὸς μῦθον ἔειπεν· 23.236 Ἀτρεΐδη τε καὶ ἄλλοι ἀριστῆες Παναχαιῶν, 23.237 πρῶτον μὲν κατὰ πυρκαϊὴν σβέσατʼ αἴθοπι οἴνῳ 23.238 πᾶσαν, ὁπόσσον ἐπέσχε πυρὸς μένος· αὐτὰρ ἔπειτα 23.239 ὀστέα Πατρόκλοιο Μενοιτιάδαο λέγωμεν 23.240 εὖ διαγιγνώσκοντες· ἀριφραδέα δὲ τέτυκται· 23.241 ἐν μέσσῃ γὰρ ἔκειτο πυρῇ, τοὶ δʼ ἄλλοι ἄνευθεν 23.242 ἐσχατιῇ καίοντʼ ἐπιμὶξ ἵπποι τε καὶ ἄνδρες. 23.243 καὶ τὰ μὲν ἐν χρυσέῃ φιάλῃ καὶ δίπλακι δημῷ 23.244 θείομεν, εἰς ὅ κεν αὐτὸς ἐγὼν Ἄϊδι κεύθωμαι. 23.245 τύμβον δʼ οὐ μάλα πολλὸν ἐγὼ πονέεσθαι ἄνωγα, 23.246 ἀλλʼ ἐπιεικέα τοῖον· ἔπειτα δὲ καὶ τὸν Ἀχαιοὶ 23.247 εὐρύν θʼ ὑψηλόν τε τιθήμεναι, οἵ κεν ἐμεῖο 23.248 δεύτεροι ἐν νήεσσι πολυκλήϊσι λίπησθε. 23.249 ὣς ἔφαθʼ, οἳ δʼ ἐπίθοντο ποδώκεϊ Πηλεΐωνι. 23.250 πρῶτον μὲν κατὰ πυρκαϊὴν σβέσαν αἴθοπι οἴνῳ 23.251 ὅσσον ἐπὶ φλὸξ ἦλθε, βαθεῖα δὲ κάππεσε τέφρη· 23.252 κλαίοντες δʼ ἑτάροιο ἐνηέος ὀστέα λευκὰ 23.253 ἄλλεγον ἐς χρυσέην φιάλην καὶ δίπλακα δημόν, 23.254 ἐν κλισίῃσι δὲ θέντες ἑανῷ λιτὶ κάλυψαν· 23.255 τορνώσαντο δὲ σῆμα θεμείλιά τε προβάλοντο 23.256 ἀμφὶ πυρήν· εἶθαρ δὲ χυτὴν ἐπὶ γαῖαν ἔχευαν, 23.257 χεύαντες δὲ τὸ σῆμα πάλιν κίον. αὐτὰρ Ἀχιλλεὺς
23.326 σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει.
23.327 ἕστηκε ξύλον αὖον ὅσον τʼ ὄργυιʼ ὑπὲρ αἴης
23.328 ἢ δρυὸς ἢ πεύκης· τὸ μὲν οὐ καταπύθεται ὄμβρῳ,
23.329 λᾶε δὲ τοῦ ἑκάτερθεν ἐρηρέδαται δύο λευκὼ 23.330 ἐν ξυνοχῇσιν ὁδοῦ, λεῖος δʼ ἱππόδρομος ἀμφὶς 23.331 ἤ τευ σῆμα βροτοῖο πάλαι κατατεθνηῶτος, 23.332 ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων, 23.333 καὶ νῦν τέρματʼ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς.
24.749 ἦ μέν μοι ζωός περ ἐὼν φίλος ἦσθα θεοῖσιν·
24.804 ὣς οἵ γʼ ἀμφίεπον τάφον Ἕκτορος ἱπποδάμοιο.' ' None | sup>
2.562 and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus.
2.683 And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans—
9.285 that is reared in all abundance, his son well-beloved. ' "
9.315 Not me, I ween, shall Atreus' son, Agamemnon, persuade, nor yet shall the other Danaans, seeing there were to be no thanks, it seemeth, for warring against the foeman ever without respite. Like portion hath he that abideth at home, and if one warreth his best, and in one honour are held both the coward and the brave; " "9.319 Not me, I ween, shall Atreus' son, Agamemnon, persuade, nor yet shall the other Danaans, seeing there were to be no thanks, it seemeth, for warring against the foeman ever without respite. Like portion hath he that abideth at home, and if one warreth his best, and in one honour are held both the coward and the brave; " '9.320 death cometh alike to the idle man and to him that worketh much. Neither have I aught of profit herein, that I suffered woes at heart, ever staking my life in fight. Even as a bird bringeth in her bill to her unfledged chicks whatever she may find, but with her own self it goeth ill, 9.324 death cometh alike to the idle man and to him that worketh much. Neither have I aught of profit herein, that I suffered woes at heart, ever staking my life in fight. Even as a bird bringeth in her bill to her unfledged chicks whatever she may find, but with her own self it goeth ill, ' "9.325 even so was I wont to watch through many a sleepless night, and bloody days did I pass in battle, fighting with warriors for their women's sake. " "9.329 even so was I wont to watch through many a sleepless night, and bloody days did I pass in battle, fighting with warriors for their women's sake. Twelve cities of men have I laid waste with my ships and by land eleven, I avow, throughout the fertile land of Troy; " '9.330 from out all these I took much spoil and goodly, and all would I ever bring and give to Agamemnon, this son of Atreus; but he staying behind, even beside his swiftships, would take and apportion some small part, but keep the most. Some he gave as prizes to chieftains and kings,
9.363 my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither,
9.410 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415 lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
9.443 a mere child, knowing naught as yet of evil war, neither of gatherings wherein men wax preeminent. For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. Wherefore, dear child, I am not minded hereafter
9.447 to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine,
9.478 then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks,
9.486 And I reared thee to be such as thou art, O godlike Achilles, loving thee from may heart; for with none other wouldest thou go to the feast neither take meat in the hall, till I had set thee on my knees and given thee thy fill of the savoury morsel cut first for thee, and had put the wine cup to thy lips.
14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.220 curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite,
16.450 But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away 16.455 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth,
21.277 None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here;
22.347 Implore me not, dog, by knees or parents. Would that in any wise wrath and fury might bid me carve thy flesh and myself eat it raw, because of what thou hast wrought, as surely as there lives no man that shall ward off the dogs from thy head; nay, not though they should bring hither and weigh out ransom ten-fold, aye, twenty-fold,
22.358 Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, 22.360 valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: ' "
22.492 The day of orphanhood cutteth a child off from the friends of his youth; ever is his head bowed how, and his cheeks are bathed in tears, and in his need the child hieth him to his father's friends, plucking one by the cloak and another by the tunic; and of them that are touched with pity, one holdeth forth his cup for a moment: " "22.494 The day of orphanhood cutteth a child off from the friends of his youth; ever is his head bowed how, and his cheeks are bathed in tears, and in his need the child hieth him to his father's friends, plucking one by the cloak and another by the tunic; and of them that are touched with pity, one holdeth forth his cup for a moment: " '22.495 his hips he wetteth, but his palate he wetteth not. And one whose father and mother yet live thrusteth him from the feast with smiting of the hand, and chideth him with words of reviling:‘Get thee gone, even as thou art! No father of thine feasteth in our company.’ Then in tears unto his widowed mother cometh back the child—
22.508 But now, seeing he has lost his dear father, he will suffer ills full many—my Astyanax, whom the Troians call by this name for that thou alone didst save their gates and their high walls. But now by the beaked ships far from thy parents shall writhing worms devour thee, when the dogs have had their fill, as thou liest a naked corpse; 22.510 yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.515 So spake she weeping, and thereto the women added their laments.
23.32 Many sleek bulls bellowed about the knife, as they were slaughtered, many sheep and bleating goats, and many white-tusked swine, rich with fat, were stretched to singe over the flame of Hephaestus; and everywhere about the corpse the blood ran so that one might dip cups therein. ' "
23.65 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " "23.69 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " '23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, ' "23.85 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " "23.89 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " '23.90 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither, 23.95 and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.100 yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.105 for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.110 while yet they wailed around the piteous corpse. But the lord Agamemnon sent forth mules an men from all sides from out the huts to fetch wood and a man of valour watched thereover, even Meriones, squire of kindly Idomeneus. And they went forth bearing in their hands axes for the cutting of wood 23.115 and well-woven ropes, and before them went the mules: and ever upward, downward, sideward, and aslant they fared. But when they were come to the spurs of many-fountained Ida, forthwith they set them to fill high-crested oaks with the long-edged bronze in busy haste and with a mighty crash the trees kept falling. 23.120 Then the Achaeans split the trunks asunder and bound them behind the mules, and these tore up the earth with their feet as they hasted toward the plain through the thick underbrush. And all the woodcutters bare logs; for so were they bidden of Meriones, squire of kindly Idomeneus. 23.125 Then down upon the shore they cast these, man after man, where Achilles planned a great barrow for Patroclus and for himself. But when on all sides they had cast down the measureless wood, they sate them down there and abode, all in one throng. And Achilles straightway bade the war-loving Myrmidons 23.130 gird them about with bronze, and yoke each man his horses to his car. And they arose and did on their armour and mounted their chariots,warriors and charioteers alike. In front fared the men in chariots, and thereafter followed a cloud of footmen, a host past counting and in the midst his comrades bare Patroclus. 23.135 And as with a garment they wholly covered the corpse with their hair that they shore off and cast thereon; and behind them goodly Achilles clasped the head, sorrowing the while; for peerless was the comrade whom he was speeding to the house of Hades. 23.139 And as with a garment they wholly covered the corpse with their hair that they shore off and cast thereon; and behind them goodly Achilles clasped the head, sorrowing the while; for peerless was the comrade whom he was speeding to the house of Hades. But when they were come to the place that Achilles had appointed unto them, they set down the dead, and swiftly heaped up for him abundant store of wood. 23.140 Then again swift-footed goodly Achilles took other counsel; he took his stand apart from the fire and shore off a golden lock, the rich growth whereof he had nursed for the river Spercheüs, and his heart mightily moved, he spake, with a look over the wine-dark sea:Spercheüs, to no purpose did my father Peleus vow to thee 23.145 that when I had come home thither to my dear native land, I would shear my hair to thee and offer a holy hecatomb, and on the selfsame spot would sacrifice fifty rams, males without blemish, into thy waters, where is thy demesne and thy fragrant altar. So vowed that old man, but thou didst not fulfill for him his desire. 23.150 Now, therefore, seeing I go not home to my dear native land, I would fain give unto the warrior Patroclus this lock to fare with him. He spake and set the lock in the hands of his dear comrade, and in them all aroused the desire of lament. And now would the light of the sun have gone down upon their weeping, 23.154 Now, therefore, seeing I go not home to my dear native land, I would fain give unto the warrior Patroclus this lock to fare with him. He spake and set the lock in the hands of his dear comrade, and in them all aroused the desire of lament. And now would the light of the sun have gone down upon their weeping, ' "23.155 had not Achilles drawn nigh to Agamemnon's side and said:Son of Atreus—for to thy words as to those of none other will the host of the Achaeans give heed— of lamenting they may verily take their fill, but for this present disperse them from the pyre, and bid them make ready their meal; for all things here we to whom the dead is nearest and dearest will take due care; " "23.159 had not Achilles drawn nigh to Agamemnon's side and said:Son of Atreus—for to thy words as to those of none other will the host of the Achaeans give heed— of lamenting they may verily take their fill, but for this present disperse them from the pyre, and bid them make ready their meal; for all things here we to whom the dead is nearest and dearest will take due care; " '23.160 /and with us let the chieftains also abide. 23.164 and with us let the chieftains also abide. Then when the king of men Agamemnon heard this word, he forthwith dispersed the folk amid the shapely ships, but they that were neareat and dearest to the dead abode there, and heaped up the wood, and made a pyre of an hundred feet this way and that, 23.165 and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.170 And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175 And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.180 for now am I bringing all to pass, which afore-time I promised thee. Twelve valiant sons of the great-souled Trojans, lo all these together with thee the flame devoureth; but Hector, son of Priam, will I nowise give to the fire to feed upon, but to dogs. So spake he threatening, but with Hector might no dogs deal; 23.185 nay, the daughter of Zeus, Aphrodite, kept dogs from him by day alike and by night, and with oil anointed she him, rose-sweet, ambrosial, to the end that Achilles might not tear him as he dragged him. And over him Phoebus Apollo drew a dark cloud from heaven to the plain, and covered all the place 23.190 whereon the dead man lay, lest ere the time the might of the sun should shrivel his flesh round about on his sinews and limbs. 23.194 whereon the dead man lay, lest ere the time the might of the sun should shrivel his flesh round about on his sinews and limbs. Howbeit the pyre of dead Patroclus kindled not. Then again did swift footed goodlyAchilles take other counsel; he took his stand apart from the pyre, and made prayer to the two winds, 23.195 to the North Wind and the West Wind, and promised fair offerings, and full earnestly, as he poured libations from a cup of gold, he besought them to come, to the end that the corpses might speedily blaze with fire, and the wood make haste to be kindled. Then forthwith Iris heard his prayer, and hied her with the message to the winds. 23.200 They in the house of the fierce-blowing West Wind were feasting all together at the banquet and Iris halted from her running on the threshold of stone. Soon as their eyes beheld her, they all sprang up and called her each one to himself. But she refused to sit, and spake saying: 23.205 I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth 23.210 Patroclus, for whom all the Achaeans groan aloud. When she had thus departed, and they arose with a wondrous din, driving the clouds tumultuously before them. And swiftly they came to the sea to blow thereon, and the wave swelled 23.215 beneath the shrill blast; and they came to deep-soiled Troyland, and fell upon the pyre, and mightily roared the wordrous blazing fire. So the whole night long as with one blast they beat upon the flame of the pyre, blowing shrill; and the whole night long swift Achilles, taking a two-handled cup in hand, 23.220 drew wine from a golden howl and poured it upon the earth, and wetted the ground, calling ever upon the spirit of hapless Patroclus. As a father waileth for his son, as he burneth his bones, a son newly wed whose death has brought woe to his hapless parents, even so wailed Achilles for his comrade as he burned his bones, 23.225 /going heavily about the pyre with ceaseless groaning. 23.229 going heavily about the pyre with ceaseless groaning. But at the hour when the star of morning goeth forth to herald light over the face of the earth—the star after which followeth saffron-robed Dawn and spreadeth over the sea—even then grew the burning faint, and the flame thereof died down. And the winds went back again to return to their home 23.230 over the Thracian sea, and it roared with surging flood. Then the son of Peleus withdrew apart from the burning pyre, and laid him down sore-wearied; and sweet sleep leapt upon him. But they that were with the son of Atreus gathered in a throng, and the noise and din of their oncoming aroused him; 23.234 over the Thracian sea, and it roared with surging flood. Then the son of Peleus withdrew apart from the burning pyre, and laid him down sore-wearied; and sweet sleep leapt upon him. But they that were with the son of Atreus gathered in a throng, and the noise and din of their oncoming aroused him; ' "23.235 and he sat upright and spake to them saying:Son of Atreus, and ye other princes of the hosts of Achaea, first quench ye with flaming wine the burning pyre, even all whereon the might of the fire hath come, and thereafter let us gather the bones of Patroclus, Menoetius' son, singling them out well from the rest; " "23.239 and he sat upright and spake to them saying:Son of Atreus, and ye other princes of the hosts of Achaea, first quench ye with flaming wine the burning pyre, even all whereon the might of the fire hath come, and thereafter let us gather the bones of Patroclus, Menoetius' son, singling them out well from the rest; " '23.240 and easy they are to discern, for he lay in the midst of the pyre, while the others burned apart on the edges thereof, horses and men mingled together. Then let us place the bones in a golden urn wrapped in a double layer of fat until such time as I myself be hidden in Hades. 23.245 Howbeit no huge barrow do I bid you rear with toil for him, but such a one only as beseemeth; but in aftertime do ye Achaeans build it broad and high, ye that shall be left amid the benched ships when I am gone. So spake he, and they hearkened to the swift-footed son of Peleus. 23.250 First they quenched with flaming wine the pyre, so far as the flame had come upon it, and the ash had settled deep; and with weeping they gathered up the white bones of their gentle comrade into a golden urn, and wrapped them in a double layer of fat, and placing the urn in the hut they covered it with a soft linen cloth. 23.255 Then they traced the compass of the barrow and set forth the foundations thereof round about the pyre, and forthwith they piled the up-piled earth. And when they had piled the barrow, they set them to go back again. But Achilles stayed the folk even where they were, and made them to sit in a wide gathering; and from his ships brought forth prizes; cauldrons and tripods 23.257 Then they traced the compass of the barrow and set forth the foundations thereof round about the pyre, and forthwith they piled the up-piled earth. And when they had piled the barrow, they set them to go back again. But Achilles stayed the folk even where they were, and made them to sit in a wide gathering; and from his ships brought forth prizes; cauldrons and tripods ' "
23.326 but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " "
23.329 but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " '23.330 thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited
24.749 I might have pondered night and day with shedding of tears. So spake she wailing, and thereat the women made lament. And among them Hecabe in turns led the vehement wailing:Hector, far dearest to my heart of all my children, lo, when thou livedst thou wast dear to the gods,
24.804 lest the well-greaved Achaeans should set upon them before the time. And when they had piled the barrow they went back, and gathering together duly feasted a glorious feast in the palace of Priam, the king fostered of Zeus.On this wise held they funeral for horse-taming Hector. ' ' None |
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6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, funeral of, the • Funeral • Hektor, and heroic funerals • Patroclus, funeral games for, the • Pompey, funeral rites of • Thucydides,funeral speech • Valerius Flaccus, funerals in • burials, heroic funerals • death and the afterlife, funerary inscriptions • death and the afterlife, funerary reliefs • death and the afterlife, funerary ritual • death and the afterlife, funerary speeches • death and the afterlife, public funerals • epigraphy/inscriptions, funerary inscriptions, epitaphs • funeral games • funeral oration • funeral rituals • funerals • funerals, heroic • funerary • funerary monuments • funerary monuments, Homeric • heroic funerals • inscriptions, funerary • permanence, of funerary monuments • rituals, funerary • songs, death and funeral of Achilles • texts, and funerary monuments • viewers, of funerary monument
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 110; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 172; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265, 399, 553, 557; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 56, 183; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 87; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 32; Hesk (2000), Deception and Democracy in Classical Athens, 35; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 53, 56; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 143; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 253, 254; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 158; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 110; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 8, 34; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 109
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7. Aeschylus, Agamemnon, 434-435, 454-455 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • burials, heroic funerals • exchange, in funerary language • funeral epigraphy, interaction and exchange • funerals, heroic • funerary monuments • heroic funerals • inscriptions, funerary • interaction and exchange, comparison with funerary epitaphs
Found in books: McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 102, 158; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 147, 149
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454 εὔμορφοι κατέχουσιν· ἐχ- 455 θρὰ δʼ ἔχοντας ἔκρυψεν. Χορός' ' None | sup>
454 All fair-formed as at birth, 455 It hid them — what they have and hold — the hostile earth. ' ' None |
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8. Aeschylus, Libation-Bearers, 124-125 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes, stone piles/boundary stones/funerary markers associated with • boundary stones/stone piles/funerary markers associated with Hermes • funerary practices • stone piles/boundary stones/funerary markers associated with Hermes • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 331; Wolfsdorf (2020), Early Greek Ethics, 550
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124 ἄρηξον, Ἑρμῆ χθόνιε, κηρύξας ἐμοὶ124 κῆρυξ μέγιστε τῶν ἄνω τε καὶ κάτω, 125 τοὺς γῆς ἔνερθε δαίμονας κλύειν ἐμὰς ' None | sup>
124 Supreme herald of the realm above and the realm below, O Hermes of the nether world, come to my aid,'125 ummon to me the spirits beneath the earth to hear my prayers, spirits that watch over my father’s house, and Earth herself, who gives birth to all things, and having nurtured them receives their increase in turn. And meanwhile, as I pour these lustral offerings to the dead, ' None |
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • State funeral for the war dead, discursive parameters • funerary cult
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 161; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 232
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • funeral, corpse • funerary monuments • monuments, funerary
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 86, 98; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • death and the afterlife, funerary inscriptions • death and the afterlife, funerary reliefs • inscriptions, funerary • pyre, funeral pyre
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 181
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12. Euripides, Alcestis, 361 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes, stone piles/boundary stones/funerary markers associated with • boundary stones/stone piles/funerary markers associated with Hermes • funerary • stone piles/boundary stones/funerary markers associated with Hermes • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 331
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361 eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru'' None |
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13. Euripides, Phoenician Women, 852 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • funeral oration
Found in books: Edmunds (2021), Greek Myth, 27; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103
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852 κόπῳ παρεῖμαι γοῦν ̓Ερεχθειδῶν ἄπο'' None | sup>
852 I am indeed worn out, for I arrived here only yesterday from the court of the Erechtheidae; they too were at war, fighting with Eumolpus.'' None |
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14. Herodotus, Histories, 2.81, 4.26, 4.33-4.35, 5.67, 5.92 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Sparta and Spartans, royal funerals at • animal bones, in funerary contexte • funeral epigraphy • funeral games • funerals, • funerary cult • funerary cult, and inscriptions • funerary laws • funerary practices, and ethnic nomos • funerary, local myth in Panhellenic • funerary, song integral to/ context for performance of song • initiates, and funerary epitaphs
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 197, 202, 232; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71, 206; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 79; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 47, 234; Wolfsdorf (2020), Early Greek Ethics, 510
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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
4.26 νόμοισι δὲ Ἰσσηδόνες τοῖσιδε λέγονται χρᾶσθαι. ἐπεὰν ἀνδρὶ ἀποθάνῃ πατήρ, οἱ προσήκοντες πάντες προσάγουσι πρόβατα, καὶ ἔπειτα ταῦτα θύσαντες καὶ καταταμόντες τὰ κρέα κατατάμνουσι καὶ τὸν τοῦ δεκομένου τεθνεῶτα γονέα, ἀναμίξαντες δὲ πάντα τὰ κρέα δαῖτα προτίθενται· τὴν δὲ κεφαλὴν αὐτοῦ ψιλώσαντες καὶ ἐκκαθήραντες καταχρυσοῦσι καὶ ἔπειτα ἅτε ἀγάλματι χρέωνται, θυσίας μεγάλας ἐπετείους ἐπιτελέοντες. παῖς δὲ πατρὶ τοῦτο ποιέει, κατά περ Ἕλληνες τὰ γενέσια. ἄλλως δὲ δίκαιοι καὶ οὗτοι λέγονται εἶναι, ἰσοκρατέες δὲ ὁμοίως αἱ γυναῖκες τοῖσι ἀνδράσι.
4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.
5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ' None | sup>
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "
4.26 It is said to be the custom of the Issedones that, whenever a man's father dies, all the nearest of kin bring beasts of the flock and, having killed these and cut up the flesh, they also cut up the dead father of their host, and set out all the flesh mixed together for a feast. ,As for his head, they strip it bare and clean and gild it, and keep it for a sacred relic, to which they offer solemn sacrifice yearly. Every son does this for his father, just like the Greeks in their festivals in honor of the dead. In other respects, these are said to be a law-abiding people, too, and the women to have equal power with the men. " 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ' "
5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " 5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
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15. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dead, the, funerals for • heroes/heroines, tombs and funerals
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 385; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 153
| 717a ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς'' None | 717a Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety—'' None |
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16. Plato, Minos, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Solon, laws of Solon regulating funerary practices • funeral • funerary laws
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 229, 256; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 345
| 315c καὶ νόμιμον αὐτοῖς, καὶ ταῦτα ἔνιοι αὐτῶν καὶ τοὺς αὑτῶν ὑεῖς τῷ Κρόνῳ, ὡς ἴσως καὶ σὺ ἀκήκοας. καὶ μὴ ὅτι βάρβαροι ἄνθρωποι ἡμῶν ἄλλοις νόμοις χρῶνται, ἀλλὰ καὶ οἱ ἐν τῇ Λυκαίᾳ οὗτοι καὶ οἱ τοῦ Ἀθάμαντος ἔκγονοι οἵας θυσίας θύουσιν Ἕλληνες ὄντες. ὥσπερ καὶ ἡμᾶς αὐτοὺς οἶσθά που καὶ αὐτὸς ἀκούων οἵοις νόμοις ἐχρώμεθα πρὸ τοῦ περὶ τοὺς ἀποθανόντας, ἱερεῖά τε προσφάττοντες πρὸ τῆς ἐκφορᾶς τοῦ νεκροῦ καὶ ἐγχυτιστρίας μεταπεμπόμενοι· οἱ'' None | 315c whereas the Carthaginians perform it as a thing they account holy and legal, and that too when some of them sacrifice even their own sons to Cronos, as I daresay you yourself have heard. And not merely is it foreign peoples who use different laws from ours, but our neighbors in Lycaea and the descendants of Athamas —you know their sacrifices, Greeks though they be. And as to ourselves too, you know, of course, from what you have heard yourself, the kind of laws we formerly used in regard to our dead, when we slaughtered sacred victims before'' None |
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17. Sophocles, Antigone, 781-805, 810-813 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Funeral, and marriage • Funeral, legislation • Funeral, rites • funeral oration • funerary epitaphs
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 56; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
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781 Love, the unconquered in battle, Love, you who descend upon riches, and watch the night through on a girl’s soft cheek,'782 Love, the unconquered in battle, Love, you who descend upon riches, and watch the night through on a girl’s soft cheek, 785 you roam over the sea and among the homes of men in the wilds. Neither can any immortal escape you, 790 nor any man whose life lasts for a day. He who has known you is driven to madness. 791 You seize the minds of just men and drag them to injustice, to their ruin. You it is who have incited this conflict of men whose flesh and blood are one. 795 But victory belongs to radiant Desire swelling from the eyes of the sweet-bedded bride. Desire sits enthroned in power beside the mighty laws. 800 For in all this divine Aphrodite plays her irresistible game. 801 But now, witnessing this, I too am carried beyond the bounds of loyalty. The power fails me to keep back my streaming tears any longer, when I see Antigone making her way to the chamber where all are laid to rest, 805 now her bridal chamber.
810 and never again. No, Hades who lays all to rest leads me living to Acheron ’s shore, though I have not had my due portion of the chant that brings the bride, nor has any hymn been mine ' None |
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18. Thucydides, The History of The Peloponnesian War, 1.128.3, 1.142, 2.34-2.37, 2.36.2-2.36.3, 2.37.1, 2.39.2, 2.41.1, 2.42, 2.43.1-2.43.2, 2.44-2.45, 4.96, 5.11, 5.56.1-5.56.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athens, Funeral Speech for the war dead • Attic funeral oration • Demosthenes’ Funeral Speech • Demosthenes’ Funeral Speech, authenticity • Funeral Speech for the war dead, Athens • Gorgias, Funeral Oration • Gorgias’ Funeral Speech • Hyperides’ Funeral Speech • Lysias’ Funeral Oration, authenticity • Lysias’ Funeral Oration, dating • Pericles funeral speech • State funeral for the war dead, discursive parameters • State funeral for the war dead, figural reliefs • State funeral for the war dead, funerary epigrams • State funeral for the war dead, rituals • Thucydides, Pericles’ funeral oration • Thucydides,funeral speech • death and temporality, Funeral Speech for the war dead, Athens • death, funeral/burial of • funeral • funeral games • funeral oration • funeral oration, • funeral oration, catalogue of exploits • funeral oration, depiction of democracy • funeral oration, extant speeches • funeral oration, myths in • funerary laws • funerary monument • funerary monuments • funerary, as war memorial • funerary, local myth in Panhellenic • inscriptions, funerary • marriage customs, and funerary customs • sacrifice, funerary • texts, and funerary monuments • viewers, of funerary monument
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 40, 61, 62, 64; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 262; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 172, 204, 257; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 115; Hesk (2000), Deception and Democracy in Classical Athens, 27, 31, 111, 112; Jenkyns (2013), God, Space, and City in the Roman Imagination, 70; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 109, 110, 112, 117, 125; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 157, 214; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 152; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 152; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 126; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 259; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 170; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156; Wolfsdorf (2020), Early Greek Ethics, 112
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2.36.2 καὶ ἐκεῖνοί τε ἄξιοι ἐπαίνου καὶ ἔτι μᾶλλον οἱ πατέρες ἡμῶν: κτησάμενοι γὰρ πρὸς οἷς ἐδέξαντο ὅσην ἔχομεν ἀρχὴν οὐκ ἀπόνως ἡμῖν τοῖς νῦν προσκατέλιπον. 2.36.3 τὰ δὲ πλείω αὐτῆς αὐτοὶ ἡμεῖς οἵδε οἱ νῦν ἔτι ὄντες μάλιστα ἐν τῇ καθεστηκυίᾳ ἡλικίᾳ ἐπηυξήσαμεν καὶ τὴν πόλιν τοῖς πᾶσι παρεσκευάσαμεν καὶ ἐς πόλεμον καὶ ἐς εἰρήνην αὐταρκεστάτην.
2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται.
2.39.2 τεκμήριον δέ: οὔτε γὰρ Λακεδαιμόνιοι καθ’ ἑαυτούς, μεθ’ ἁπάντων δὲ ἐς τὴν γῆν ἡμῶν στρατεύουσι, τήν τε τῶν πέλας αὐτοὶ ἐπελθόντες οὐ χαλεπῶς ἐν τῇ ἀλλοτρίᾳ τοὺς περὶ τῶν οἰκείων ἀμυνομένους μαχόμενοι τὰ πλείω κρατοῦμεν.
2.41.1 ‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ’ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ’ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ’ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι.
2.43.1 ‘καὶ οἵδε μὲν προσηκόντως τῇ πόλει τοιοίδε ἐγένοντο: τοὺς δὲ λοιποὺς χρὴ ἀσφαλεστέραν μὲν εὔχεσθαι, ἀτολμοτέραν δὲ μηδὲν ἀξιοῦν τὴν ἐς τοὺς πολεμίους διάνοιαν ἔχειν, σκοποῦντας μὴ λόγῳ μόνῳ τὴν ὠφελίαν, ἣν ἄν τις πρὸς οὐδὲν χεῖρον αὐτοὺς ὑμᾶς εἰδότας μηκύνοι, λέγων ὅσα ἐν τῷ τοὺς πολεμίους ἀμύνεσθαι ἀγαθὰ ἔνεστιν, ἀλλὰ μᾶλλον τὴν τῆς πόλεως δύναμιν καθ’ ἡμέραν ἔργῳ θεωμένους καὶ ἐραστὰς γιγνομένους αὐτῆς, καὶ ὅταν ὑμῖν μεγάλη δόξῃ εἶναι,ἐνθυμουμένους ὅτι τολμῶντες καὶ γιγνώσκοντες τὰ δέοντα καὶ ἐν τοῖς ἔργοις αἰσχυνόμενοι ἄνδρες αὐτὰ ἐκτήσαντο, καὶ ὁπότε καὶ πείρᾳ του σφαλεῖεν, οὐκ οὖν καὶ τὴν πόλιν γε τῆς σφετέρας ἀρετῆς ἀξιοῦντες στερίσκειν, κάλλιστον δὲ ἔρανον αὐτῇ προϊέμενοι. 2.43.2 κοινῇ γὰρ τὰ σώματα διδόντες ἰδίᾳ τὸν ἀγήρων ἔπαινον ἐλάμβανον καὶ τὸν τάφον ἐπισημότατον, οὐκ ἐν ᾧ κεῖνται μᾶλλον, ἀλλ’ ἐν ᾧ ἡ δόξα αὐτῶν παρὰ τῷ ἐντυχόντι αἰεὶ καὶ λόγου καὶ ἔργου καιρῷ αἰείμνηστος καταλείπεται.
5.56.1 τοῦ δ’ ἐπιγιγνομένου χειμῶνος Λακεδαιμόνιοι λαθόντες Ἀθηναίους φρουρούς τε τριακοσίους καὶ Ἀγησιππίδαν ἄρχοντα κατὰ θάλασσαν ἐς Ἐπίδαυρον ἐσέπεμψαν. 5.56.2 Ἀργεῖοι δ’ ἐλθόντες παρ’ Ἀθηναίους ἐπεκάλουν ὅτι γεγραμμένον ἐν ταῖς σπονδαῖς διὰ τῆς ἑαυτῶν ἑκάστους μὴ ἐᾶν πολεμίους διιέναι ἐάσειαν κατὰ θάλασσαν παραπλεῦσαι: καὶ εἰ μὴ κἀκεῖνοι ἐς Πύλον κομιοῦσιν ἐπὶ Λακεδαιμονίους τοὺς Μεσσηνίους καὶ Εἵλωτας, ἀδικήσεσθαι αὐτοί.' ' None | sup>
2.36.2 And if our more remote ancestors deserve praise, much more do our own fathers, who added to their inheritance the empire which we now possess, and spared no pains to be able to leave their acquisitions to us of the present generation. 2.36.3 Lastly, there are few parts of our dominions that have not been augmented by those of us here, who are still more or less in the vigor of life; while the mother country has been furnished by us with everything that can enable her to depend on her own resources whether for war or for peace.
2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition.
2.39.2 In proof of this it may be noticed that the Lacedaemonians do not invade our country alone, but bring with them all their confederates; while we Athenians advance unsupported into the territory of a neighbor, and fighting upon a foreign soil usually vanquish with ease men who are defending their homes.
2.41.1 In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian.
2.43.1 So died these men as became Athenians. You, their survivors, must determine to have as unaltering a resolution in the field, though you may pray that it may have a happier issue. And not contented with ideas derived only from words of the advantages which are bound up with the defence of your country, though these would furnish a valuable text to a speaker even before an audience so alive to them as the present, you must yourselves realize the power of Athens, and feed your eyes upon her from day to day, till love of her fills your hearts; and then when all her greatness shall break upon you, you must reflect that it was by courage, sense of duty, and a keen feeling of honor in action that men were enabled to win all this, and that no personal failure in an enterprise could make them consent to deprive their country of their valor, but they laid it at her feet as the most glorious contribution that they could offer. 2.43.2 For this offering of their lives made in common by them all they each of them individually received that renown which never grows old, and for a sepulchre, not so much that in which their bones have been deposited, but that noblest of shrines wherein their glory is laid up to be eternally remembered upon every occasion on which deed or story shall fall for its commemoration.
5.56.1 The next winter the Lacedaemonians managed to elude the vigilance of the Athenians, and sent in a garrison of three hundred men to Epidaurus, under the command of Agesippidas. 5.56.2 Upon this the Argives went to the Athenians and complained of their having allowed an enemy to pass by sea, in spite of the clause in the treaty by which the allies were not to allow an enemy to pass through their country. Unless, therefore, they now put the Messenians and Helots in Pylos to annoy the Lacedaemonians, they, the Argives, should consider that faith had not been kept with them. ' ' None |
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19. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death and the afterlife, funerary ritual • funerary practices
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Wolfsdorf (2020), Early Greek Ethics, 550
sup>
2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.'' None | sup>
2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. '' None |
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20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dead, the, funerals for • funerals,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 243
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21. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • State funeral for the war dead, discursive parameters • funeral oration
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 140; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
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22. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • funerary epigraphy • funerary inscriptions • funerary, local myth in Panhellenic • rituals, funeral
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 241; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 58; Wolfsdorf (2020), Early Greek Ethics, 560
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23. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death and the afterlife, funerary processions • death and the afterlife, funerary ritual • funerary practices
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 526, 553; Wolfsdorf (2020), Early Greek Ethics, 550
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24. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • acrostics, funerary
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 58; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 58
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25. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Gorgias’ Funeral Speech • State funeral for the war dead, and individuality • State funeral for the war dead, casualty lists • State funeral for the war dead, collective status • State funeral for the war dead, discursive parameters • State funeral for the war dead, rituals • Thucydides, Pericles’ funeral oration • death and the afterlife, funerary ritual • funeral games • funeral oration, and individuality • funerary practices
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 83, 84, 170, 241; Wolfsdorf (2020), Early Greek Ethics, 550
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26. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Funeral • funeral speech,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 742; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 119
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27. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Valerius Flaccus, funerals in
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112
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28. Cicero, De Finibus, 5.2, 5.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • funeral oration • imagines, in funerals
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
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5.2 \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <
5.6 \xa0"Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you â\x80\x94 though I\xa0hope it is a case of spurring a willing steed â\x80\x94 to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said\xa0I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad\'s improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus\'s lectures, and seem to me to be a pretty attentive pupil." "I\xa0try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to." <'' None |
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29. Cicero, On The Ends of Good And Evil, 5.2, 5.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • funeral oration • imagines, in funerals
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
sup>
5.2 tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina.
5.6 Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus.'' None | sup>
5.2 \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <
5.6 \xa0"Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you â\x80\x94 though I\xa0hope it is a case of spurring a willing steed â\x80\x94 to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said\xa0I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad\'s improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus\'s lectures, and seem to me to be a pretty attentive pupil." "I\xa0try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to." <'' None |
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30. Polybius, Histories, 6.53-6.55, 6.53.1-6.53.3, 6.54.1, 6.54.3, 6.54.6 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Augustus,his funeral • Campus Martius, funerals • Clodius Pulcher, P., his funeral • Forum, funeral processions • Funeral • Funeral Speech • Funeral, denied • Julius Caesar, C., his funeral • Julius Caesar, funeral of • Polybius, on Roman funerals • Pompey, funeral rites of • Rome (Ancient), funeral/commemorative rituals • Septimius Severus, L. (Roman emperor), Pertinax, funeral for • funeral, of Augustus • funerals • funerals, and virtus • imagines, in funerals
Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 182; Jenkyns (2013), God, Space, and City in the Roman Imagination, 157; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128; Pandey (2018), The Poetics of Power in Augustan Rome, 246; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156, 158, 159, 167; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156, 158, 159, 167; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 73; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 4; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 122; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86, 106; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
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6.53.1 ὅταν γὰρ μεταλλάξῃ τις παρʼ αὐτοῖς τῶν ἐπιφανῶν ἀνδρῶν, συντελουμένης τῆς ἐκφορᾶς κομίζεται μετὰ τοῦ λοιποῦ κόσμου πρὸς τοὺς καλουμένους ἐμβόλους εἰς τὴν ἀγορὰν ποτὲ μὲν ἑστὼς ἐναργής, σπανίως δὲ κατακεκλιμένος.
6.53.3 διʼ ὧν συμβαίνει τοὺς πολλοὺς ἀναμιμνησκομένους καὶ λαμβάνοντας ὑπὸ τὴν ὄψιν τὰ γεγονότα, μὴ μόνον τοὺς κεκοινωνηκότας τῶν ἔργων, ἀλλὰ καὶ τοὺς ἐκτός, ἐπὶ τοσοῦτον γίνεσθαι συμπαθεῖς ὥστε μὴ τῶν κηδευόντων ἴδιον, ἀλλὰ κοινὸν τοῦ δήμου φαίνεσθαι τὸ σύμπτωμα.
6.54.1 θέαμα τούτου φανείη; πλὴν ὅ γε λέγων ὑπὲρ τοῦ θάπτεσθαι μέλλοντος, ἐπὰν διέλθῃ τὸν περὶ τούτου λόγον, ἄρχεται τῶν ἄλλων ἀπὸ τοῦ προγενεστάτου τῶν παρόντων, καὶ λέγει τὰς ἐπιτυχίας ἑκάστου καὶ τὰς πράξεις.
6.54.6 πολλὰ μὲν οὖν τοιαῦτα καὶ περὶ πολλῶν ἱστορεῖται παρὰ Ῥωμαίοις ἓν δʼ ἀρκοῦν ἔσται πρὸς τὸ παρὸν ἐπʼ ὀνόματος ῥηθὲν ὑποδείγματος καὶ πίστεως ἕνεκεν.' ' None | 6.54 1. \xa0Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. \xa0By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. \xa0But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. \xa0What I\xa0say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a\xa0few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. \xa0Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. \xa0Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I\xa0say.
6.53.1 \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined. <
6.53.3 \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people. <
6.53 1. \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. \xa0Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and successful achievements of the dead.,3. \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. \xa0Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. \xa0This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. \xa0On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. \xa0These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. \xa0They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. \xa0and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. \xa0For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?
6.54.1 \xa0Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient. <
6.54.6 \xa0Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I\xa0say. < 6.54 1. \xa0Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. \xa0By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. \xa0But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. \xa0What I\xa0say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a\xa0few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. \xa0Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. \xa0Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I\xa0say. 6.55 1. \xa0It is narrated that when Horatius Cocles was engaged in combat with two of the enemy at the far end of the bridge over the Tiber that lies in the front of the town, he saw large reinforcements coming up to help the enemy, and fearing lest they should force the passage and get into town, he turned round and called to those behind him to retire and cut the bridge with all speed.,2. \xa0His order was obeyed, and while they were cutting the bridge, he stood to his ground receiving many wounds, and arrested the attack of the enemy who were less astonished at his physical strength than at his endurance and courage.,3. \xa0The bridge once cut, the enemy were prevented from attacking; and Cocles, plunging into the river in full armour as he was, deliberately sacrificed his life, regarding the safety of his country and the glory which in future would attach to his name as of more importance than his present existence and the years of life which remained to him.,4. \xa0Such, if I\xa0am not wrong, is the eager emulation of achieving noble deeds engendered in the Roman youth by their institutions. ' None |
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31. Septuagint, 2 Maccabees, 12.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Funeral/funerary • funerary epitaphs
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 219, 221; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174
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12.45 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'"" None |
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32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Burial, funeral • dress, funerary
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 42; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 281, 562
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33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral • Funeral Speech • Rome (Ancient), funeral/commemorative rituals
Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 186; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 155; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 155; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 129
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34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral Speech
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 157; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 157
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35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Burial, funeral • funeral dirges • funerals • funerary epigraphy • funerary monuments, Athenian • laws, funerary • rituals, funerary
Found in books: Culík-Baird (2022), Cicero and the Early Latin Poets, 183; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 323; Jenkyns (2013), God, Space, and City in the Roman Imagination, 37; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 30; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 267; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 119
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36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus,his funeral • Campus Martius, funerals • Forum, funeral processions • Julius Caesar, funeral of • funerals • provinces, displayed at funerals
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 156; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 206
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37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral Speech
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 155; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 155
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38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral Speech
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 164; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 164
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39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral Speech • funerals
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 154; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156
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40. Ovid, Fasti, 2.535-2.541, 2.554, 5.445 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Germanicus, funeral of • funeral • funerary epigraphy • funerary monuments • rituals, funerary
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 125; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
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2.535 parva petunt manes, pietas pro divite grata est 2.536 munere: non avidos Styx habet ima deos, 2.537 tegula porrectis satis est velata coronis 2.538 et sparsae fruges parcaque mica salis 2.539 inque mero mollita Ceres violaeque solutae: 2.540 haec habeat media testa relicta via. 2.541 nec maiora veto, sed et his placabilis umbra est
2.554 deformes animas, volgus ie, ferunt.' ' None | sup>
2.535 Their shades ask little, piety they prefer to costly 2.536 offerings: no greedy deities haunt the Stygian depths. 2.537 A tile wreathed round with garlands offered is enough, 2.538 A scattering of meal, and a few grains of salt, 2.539 And bread soaked in wine, and loose violets: 2.540 Set them on a brick left in the middle of the path. 2.541 Not that I veto larger gifts, but these please the shades:
2.554 Through the City streets, and through the broad fields.' ' None |
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41. Ovid, Metamorphoses, 6.566-6.570 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Pompey, funeral rites of • death, funerary inscriptions
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 331; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 135
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6.566 et lacrimae fecere fidem. Velamima Procne 6.567 deripit ex umeris auro fulgentia lato 6.568 induiturque atras vestes et ie sepulcrum 6.569 constituit falsisque piacula manibus infert' ' None | sup>
6.566 Latona , and she knelt upon the merge 6.567 to cool her thirst, with some refreshing water. 6.568 But those clowns forbade her and the goddess cried, 6.569 as they so wickedly opposed her need:' ' None |
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42. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral • Funeral, fake/quasi-/pseudo- • Valerius Flaccus, funerals in
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 98; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 139; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 98
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43. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Funeral • funeral, laudations
Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 248; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 35
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44. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • funerals • funerals, Roman
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 247
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45. Lucan, Pharsalia, 6.588, 6.787, 7.789-7.794, 7.796-7.799, 8.727-8.735, 8.739-8.742, 8.767-8.770, 9.55-9.59, 9.175-9.179 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral • Funeral/funerary • Paulus, funeral of • Pompey, death and funeral of • Pompey, funeral of • Pompey, funeral rites of • funeral rites/burials
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 31, 35, 36, 37; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 220; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 120, 122, 123, 125, 127, 130, 131, 134, 135; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 120, 121, 123, 129
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6.588 With bland caresses: serpents at their word Uncoil their circles, and extended glide Along the surface of the frosty field; The viper's severed body joins anew; And dies the snake by human venom slain. Whence comes this labour on the gods, compelled To hearken to the magic chant and spells, Nor daring to despise them? Doth some bond Control the deities? Is their pleasure so, Or must they listen? and have silent threats " 6.787 These fears to cherish: soon returning life This frame shall quicken, and in tones which reach Even the timorous ear shall speak the man. If I have power the Stygian lakes to show, The bank that sounds with fire, the fury band, And giants lettered, and the hound that shakes Bristling with heads of snakes his triple head, What fear is this that cringes at the sight of timid shivering shades?" Then to her prayer. First through his gaping bosom blood she pours ' "
7.789 He feared, nor death; but lest upon his fall To quit their chief his soldiers might refuse, And o'er his prostrate corpse a world in arms Might find its ruin: or perchance he wished From Caesar's eager eyes to veil his death. In vain, unhappy! for the fates decree He shall behold, shorn from the bleeding trunk, Again thy visage. And thou, too, his spouse, Beloved Cornelia, didst cause his flight; Thy longed-for features; yet he shall not die " "7.790 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " "7.799 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " 8.727 And proved himself in dying; in his breast These thoughts revolving: "In the years to come Men shall make mention of our Roman toils, Gaze on this boat, ponder the Pharian faith; And think upon thy fame and all the years While fortune smiled: but for the ills of life How thou could\'st bear them, this men shall not know Save by thy death. Then weigh thou not the shame That waits on thine undoing. Whose strikes, The blow is Caesar\'s. Men may tear this frame 8.730 And cast it mangled to the winds of heaven; Yet have I prospered, nor can all the gods Call back my triumphs. Life may bring defeat, But death no misery. If my spouse and son Behold me murdered, silently the more I suffer: admiration at my death Shall prove their love." Thus did Pompeius die, Guarding his thoughts. But now Cornelia filled The air with lamentations at the sight; "O, husband, whom my wicked self hath slain!
8.739 And cast it mangled to the winds of heaven; Yet have I prospered, nor can all the gods Call back my triumphs. Life may bring defeat, But death no misery. If my spouse and son Behold me murdered, silently the more I suffer: admiration at my death Shall prove their love." Thus did Pompeius die, Guarding his thoughts. But now Cornelia filled The air with lamentations at the sight; "O, husband, whom my wicked self hath slain! ' "8.740 That lonely isle apart thy bane hath been And stayed thy coming. Caesar to the NileHas won before us; for what other hand May do such work? But whosoe'er thou art Sent from the gods with power, for Caesar's ire, Or thine own sake, to slay, thou dost not know Where lies the heart of Magnus. Haste and do! Such were his prayer — no other punishment Befits the conquered. Yet let him ere his end See mine, Cornelia's. On me the blame " "8.742 That lonely isle apart thy bane hath been And stayed thy coming. Caesar to the NileHas won before us; for what other hand May do such work? But whosoe'er thou art Sent from the gods with power, for Caesar's ire, Or thine own sake, to slay, thou dost not know Where lies the heart of Magnus. Haste and do! Such were his prayer — no other punishment Befits the conquered. Yet let him ere his end See mine, Cornelia's. On me the blame " 8.767 Or else some comrade, worthy of his chief, Drive to my heart his blade for Magnus\' sake, And claim the service done to Ceasar\'s arms. What! does your cruelty withhold my fate? Ah! still he lives, nor is it mine as yet To win this freedom; they forbid me death, Kept for the victor\'s triumph." Thus she spake, While friendly hands upheld her fainting form; And sped the trembling vessel from the shore. Men say that Magnus, when the deadly blows 8.769 Or else some comrade, worthy of his chief, Drive to my heart his blade for Magnus\' sake, And claim the service done to Ceasar\'s arms. What! does your cruelty withhold my fate? Ah! still he lives, nor is it mine as yet To win this freedom; they forbid me death, Kept for the victor\'s triumph." Thus she spake, While friendly hands upheld her fainting form; And sped the trembling vessel from the shore. Men say that Magnus, when the deadly blows ' "8.770 Fell thick upon him, lost nor form divine, Nor venerated mien; and as they gazed Upon his lacerated head they marked Still on his features anger with the gods. Nor death could change his visage — for in act of striking, fierce Septimius' murderous hand (Thus making worse his crime) severed the folds That swathed the face, and seized the noble head And drooping neck ere yet was fled the life: Then placed upon the bench; and with his blade " "
9.55 Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, " "9.59 Borne past the Cretan shores. But Phycus dared Refuse her harbour, and th' avenging hand Left her in ruins. Thus with gentle airs They glide along the main and reach the shore From Palinurus named; for not alone On seas Italian, Pilot of the deep, Hast thou thy monument; and Libya too Claims that her waters pleased thy soul of yore. Then in the distance on the main arose The shining canvas of a stranger fleet, " 9.175 To feast his eyes, and prove the bloody deed. For whether ravenous birds and Pharian dogsHave torn his corse asunder, or a fire Consumed it, which with stealthy flame arose Upon the shore, I know not. For the parts Devoured by destiny I only blame The gods: I weep the part preserved by men." Thus Sextus spake: and Cnaeus at the words Flamed into fury for his father\'s shame. "Sailors, launch forth our navies, by your oars 9.179 To feast his eyes, and prove the bloody deed. For whether ravenous birds and Pharian dogsHave torn his corse asunder, or a fire Consumed it, which with stealthy flame arose Upon the shore, I know not. For the parts Devoured by destiny I only blame The gods: I weep the part preserved by men." Thus Sextus spake: and Cnaeus at the words Flamed into fury for his father\'s shame. "Sailors, launch forth our navies, by your oars '" None |
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46. New Testament, 1 Corinthians, 1.3, 11.23, 11.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • burial/funeral, space • epigraphy/inscriptions, funerary inscriptions, epitaphs • funerals • inscriptions, funerary
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313, 322; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132
sup>
1.3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 1
1.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·'' None | sup>
1.3 Grace to you and peace from God ourFather and the Lord Jesus Christ.
11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread.' "1
1.31 For if we discerned ourselves,we wouldn't be judged."' None |
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47. New Testament, Apocalypse, 4.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • epigraphy/inscriptions, funerary inscriptions, epitaphs • funerals
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 509; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 136
sup>
4.8 καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος.'' None | sup>
4.8 The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!"'' None |
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48. New Testament, Hebrews, 1.3, 2.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • burial/funeral, ritual • goodwill, funeral oration • inscriptions, funerary
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313, 323; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 17
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1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
2.9 τὸν δὲβραχύ τι παρʼ ἀγγέλους ἠλαττωμένονβλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτουδόξῃ καὶ τιμῇ ἐστεφανωμένον,ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.'' None | sup>
1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
2.9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. '' None |
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49. New Testament, John, 14.2, 21.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral, of Moses • funerary epigraphy • funerary epigraphynan, epitaphs • inscriptions, funerary • meal, funerary • rituals, funerary
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 246; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 209; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 195
sup>
14.2 ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν·
21.2 Ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο.'' None | sup>
14.2 In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. " 21.2 Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. '" None |
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50. New Testament, Mark, 15.46 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral • Funeral, of Thaumaturgus • Funerary
Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 201; Hachlili (2005), Practices And Rites In The Second Temple Period, 479
sup>
15.46 καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραντοῦ μνημείου.'' None | sup>
15.46 He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. '' None |
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51. New Testament, Matthew, 24.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • inscriptions, funerary • meal, funerary
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 351
sup>
24.29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.'' None | sup>
24.29 But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; '' None |
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52. Plutarch, Aristides, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Funerary ritual, practices • pyre, funeral pyre
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 102; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223
sup>
21.3 ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως.'' None | sup>
21.3 '' None |
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53. Plutarch, Julius Caesar, 5.2-5.5, 67.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, funeral of • Funeral Speech • Funeral, literary examples • funerals
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 299; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 194; Jenkyns (2013), God, Space, and City in the Roman Imagination, 37; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 157; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 157
sup>
5.2 ἐπὶ τούτῳ γὰρ ἐνίων καταβοησάντων τοῦ Καίσαρος ὁ δῆμος ἀντήχησε λαμπρῶς, δεξάμενος κρότῳ καὶ θαυμάσας ὥσπερ ἐξ Ἅιδου διὰ χρόνων πολλῶν ἀνάγοντα τὰς Μαρίου τιμὰς εἰς τὴν πόλιν. τὸ μὲν οὖν ἐπὶ γυναιξὶ πρεσβυτέραις λόγους ἐπιταφίους διεξιέναι πάτριον ἦν Ῥωμαίοις, νέαις δὲ οὐκ ὂν ἐν ἔθει πρῶτος εἶπε Καῖσαρ ἐπὶ τῆς ἑαυτοῦ γυναικὸς ἀποθανούσης· καὶ τοῦτο ἤνεγκεν αὐτῷ χάριν τινα καὶ συνεδημαγώγησε τῷ πάθει τοὺς πολλοὺς ὡς ἥμερον ἄνδρα καὶ περίμεστον ἤθους ἀγαπᾶν. 5.3 θάψας δὲ τὴν γυναῖκα ταμίας εἰς Ἰβηρίαν ἑνὶ τῶν στρατηγῶν Βέτερι συνεξῆλθεν, ὃν αὐτόν τε τιμῶν ἀεὶ διετέλεσε καὶ τὸν υἱὸν πάλιν αὐτὸς ἄρχων ταμίαν ἐποίησε. γενόμενος δὲ ἀπὸ τῆς ἀρχῆς ἐκείνης τρίτην ἠγάγετο γυναῖκα Πομπηΐαν, ἔχων ἐκ Κορνηλίας θυγατέρα τὴν ὕστερον Πομπηΐῳ Μάγνῳ γαμηθεῖσαν. 5.4 χρώμενος δὲ ταῖς δαπάναις ἀφειδῶς, καὶ δοκῶν μὲν ἐφήμερον καὶ βραχεῖαν ἀντικαταλλάττεσθαι μεγάλων ἀναλωμάτων δόξαν, ὠνούμενος δὲ ταῖς ἀληθείαις τὰ μέγιστα μικρῶν, λέγεται πρὶν εἰς ἀρχήν τινα καθίστασθαι χιλίων καὶ τριακοσίων γενέσθαι χρεωφειλέτης ταλάντων. 5.5 ἐπεὶ δὲ τοῦτο μὲν ὁδοῦ τῆς Ἀππίας ἀποδειχθεὶς ἐπιμελητὴς πάμπολλα χρήματα προσανάλωσε τῶν ἑαυτοῦ, τοῦτο δὲ ἀγορανομῶν ζεύγη μονομάχων τριακόσια καὶ εἴκοσι παρέσχε καὶ ταῖς ἄλλαις περί θέατρα καὶ πομπὰς καὶ δεῖπνα χορηγίαις καὶ πολυτελείαις τὰς πρὸ αὐτοῦ κατέκλυσε φιλοτιμίας, οὕτω διέθηκε τὸν δῆμον ὡς καινὰς μὲν ἀρχάς καινὰς δὲ τιμὰς ζητεῖν ἕκαστον, αἷς αὐτόν ἀμείψαιντο.
67.4 μεθʼ ἡμέραν δὲ τῶν περὶ Βροῦτον κατελθόντων καὶ ποιησαμένων λόγους, ὁ μὲν δῆμος οὔτε δυσχεραίνων οὔτε ὡς ἐπαινῶν τὰ πεπραγμένα τοῖς λεγομένοις προσεῖχεν, ἀλλʼ ὑπεδήλου τῇ πολλῇ σιωπῇ Καίσαρα μὲν οἰκτείρων, αἰδούμενος δὲ Βροῦτον, ἡ δὲ σύγκλητος ἀμνηστίας τινὰς καὶ συμβάσεις πράττουσα πᾶσι Καίσαρα μὲν ὡς θεὸν τιμᾶν ἐψηφίσατο καὶ κινεῖν μηδὲ τὸ μικρότατον ὧν ἐκεῖνος ἄρχων ἐβούλευσε, τοῖς δὲ περὶ Βροῦτον ἐπαρχίας τε διένειμε καὶ τιμὰς ἀπέδωκε πρεπούσας, ὥστε πάντας οἴεσθαι τὰ πράγματα κατάστασιν ἔχειν καὶ σύγκρασιν ἀπειληφέναι τὴν ἀρίστην.'' None | sup>
5.2 5.4
67.4 '' None |
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54. Plutarch, Solon, 21.4-21.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Asia, royal funerals of • Burial, funeral • Funerary laws • Solon, laws of Solon regulating funerary practices • death and the afterlife, funerary processions • death and the afterlife, funerary ritual • funeral • funeral games • funerary cult • sacrifice, funerary • women, and assocations, funerals
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 526; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105, 228; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 27, 28, 345; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 37; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 376
| sup>21.5 ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους.' ' None | sup>21.5 The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn' ' None |
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55. Tacitus, Annals, 1.8, 1.8.3-1.8.4, 1.10-1.11, 1.14, 2.53-2.54, 2.73, 2.73.1, 2.82.4, 3.3.1, 3.5, 3.5.1, 3.76, 3.76.2, 4.9.2, 13.2, 14.10.2, 14.12.1, 14.13, 16.9-16.11, 16.21.1-16.21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, death and funeral of • Augustus, funeral of • Augustus,his funeral • Britannicus, funeral of • Clodius Pulcher, P., his funeral • Funeral • Funeral Speech • Germanicus, funeral of • Julius Caesar, C., his funeral • Polybius, on Roman funerals • funeral(s) • funeral, imperial • funeral, laudations • funeral, of Augustus • funeral, public • funerals • funerals, and virtus • imagines, in funerals • senate, in Latin and Greek,, funerals
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 298; Pandey (2018), The Poetics of Power in Augustan Rome, 246, 247, 250; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 154, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 154, 156; Poulsen (2021), Usages of the Past in Roman Historiography, 169, 229, 230, 243, 247; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 129; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87, 89, 106; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75, 152; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 37, 70, 71, 122, 125, 126, 128, 212, 220, 299, 337, 340; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 36; Talbert (1984), The Senate of Imperial Rome, 371
3.76 Et Iunia sexagesimo quarto post Philippensem aciem anno supremum diem explevit, Catone avunculo genita, C. Cassii uxor, M. Bruti soror. testamentum eius multo apud vulgum rumore fuit, quia in magnis opibus cum ferme cunctos proceres cum honore nominavisset Caesarem omisit. quod civiliter acceptum neque prohibuit quo minus laudatione pro rostris ceterisque sollemnibus funus cohonestaretur. viginti clarissimarum familiarum imagines antelatae sunt, Manlii, Quinctii aliaque eiusdem nobilitatis nomina. sed praefulgebant Cassius atque Brutus eo ipso quod effigies eorum non visebantur.1.8 Nihil primo senatus die agi passus est nisi de supre- mis Augusti, cuius testamentum inlatum per virgines Vestae Tiberium et Liviam heredes habuit. Livia in familiam Iuliam nomenque Augustum adsumebatur; in spem secundam nepotes pronepotesque, tertio gradu primores civitatis scripserat, plerosque invisos sibi sed iactantia gloriaque ad posteros. legata non ultra civilem modum, nisi quod populo et plebi quadringenties tricies quinquies, praetoriarum cohortium militibus singula nummum milia, urbanis quingenos, legionariis aut cohortibus civium Romanorum trecenos nummos viritim dedit. tum consultatum de honoribus; ex quis qui maxime insignes visi, ut porta triumphali duceretur funus Gallus Asinius, ut legum latarum tituli, victarum ab eo gentium vocabula anteferrentur L. Arruntius censuere. addebat Messala Valerius renovandum per annos sacramentum in nomen Tiberii; interrogatusque a Tiberio num se mandante eam sententiam prompsisset, sponte dixisse respondit, neque in iis quae ad rem publicam pertinerent consilio nisi suo usurum vel cum periculo offensionis: ea sola species adulandi supererat. conclamant patres corpus ad rogum umeris senatorum ferendum. remisit Caesar adroganti moderatione, populumque edicto monuit ne, ut quondam nimiis studiis funus divi Iulii turbassent, ita Augustum in foro potius quam in campo Martis, sede destinata, cremari vellent. die funeris milites velut praesidio stetere, multum inridentibus qui ipsi viderant quique a parentibus acceperant diem illum crudi adhuc servitii et libertatis inprospere repetitae, cum occisus dictator Caesar aliis pessimum aliis pulcherrimum facinus videretur: nunc senem principem, longa potentia, provisis etiam heredum in rem publicam opibus, auxilio scilicet militari tuendum, ut sepultura eius quieta foret.
1.8 Prorogatur Poppaeo Sabino provincia Moesia, additis Achaia ac Macedonia. id quoque morum Tiberii fuit, continuare imperia ac plerosque ad finem vitae in isdem exercitibus aut iurisdictionibus habere. causae variae traduntur: alii taedio novae curae semel placita pro aeternis servavisse, quidam invidia, ne plures fruerentur; sunt qui existiment, ut callidum eius ingenium, ita anxium iudicium; neque enim eminentis virtutes sectabatur, et rursum vitia oderat: ex optimis periculum sibi, a pessimis dedecus publicum metuebat. qua haesitatione postremo eo provectus est ut mandaverit quibusdam provincias, quos egredi urbe non erat passurus.' '1.11 Versae inde ad Tiberium preces. et ille varie disserebat de magnitudine imperii sua modestia. solam divi Augusti mentem tantae molis capacem: se in partem curarum ab illo vocatum experiendo didicisse quam arduum, quam subiectum fortunae regendi cuncta onus. proinde in civitate tot inlustribus viris subnixa non ad unum omnia deferrent: plures facilius munia rei publicae sociatis laboribus exsecuturos. plus in oratione tali dignitatis quam fidei erat; Tiberioque etiam in rebus quas non occuleret, seu natura sive adsuetudine, suspensa semper et obscura verba: tunc vero nitenti ut sensus suos penitus abderet, in incertum et ambiguum magis implicabantur. at patres, quibus unus metus si intellegere viderentur, in questus lacrimas vota effundi; ad deos, ad effigiem Augusti, ad genua ipsius manus tendere, cum proferri libellum recitarique iussit. opes publicae continebantur, quantum civium sociorumque in armis, quot classes, regna, provinciae, tributa aut vectigalia, et necessitates ac largitiones. quae cuncta sua manu perscripserat Augustus addideratque consilium coercendi intra terminos imperii, incertum metu an per invidiam.' "
1.14 Multa patrum et in Augustam adulatio. alii parentem, alii matrem patriae appellandam, plerique ut nomini Caesaris adscriberetur 'Iuliae filius' censebant. ille moderan- dos feminarum honores dictitans eademque se temperantia usurum in iis quae sibi tribuerentur, ceterum anxius invidia et muliebre fastigium in deminutionem sui accipiens ne lictorem quidem ei decerni passus est aramque adoptionis et alia huiusce modi prohibuit. at Germanico Caesari proconsulare imperium petivit, missique legati qui deferrent, simul maestitiam eius ob excessum Augusti solarentur. quo minus idem pro Druso postularetur, ea causa quod designatus consul Drusus praesensque erat. candidatos praeturae duodecim nominavit, numerum ab Augusto traditum; et hortante senatu ut augeret, iure iurando obstrinxit se non excessurum." 2.53 Sequens annus Tiberium tertio, Germanicum iterum consules habuit. sed eum honorem Germanicus iniit apud urbem Achaiae Nicopolim, quo venerat per Illyricam oram viso fratre Druso in Delmatia agente, Hadriatici ac mox Ionii maris adversam navigationem perpessus. igitur paucos dies insumpsit reficiendae classi; simul sinus Actiaca victoria inclutos et sacratas ab Augusto manubias castraque Antonii cum recordatione maiorum suorum adiit. namque ei, ut memoravi, avunculus Augustus, avus Antonius erant, magnaque illic imago tristium laetorumque. hinc ventum Athenas, foederique sociae et vetustae urbis datum ut uno lictore uteretur. excepere Graeci quaesitissimis honoribus, vetera suorum facta dictaque praeferentes quo plus dignationis adulatio haberet. 2.54 Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.
2.73 Funus sine imaginibus et pompa per laudes ac memoriam virtutum eius celebre fuit. et erant qui formam, aetatem, genus mortis ob propinquitatem etiam locorum in quibus interiit, magni Alexandri fatis adaequarent. nam utrumque corpore decoro, genere insigni, haud multum triginta annos egressum, suorum insidiis externas inter gentis occidisse: sed hunc mitem erga amicos, modicum voluptatum, uno matrimonio, certis liberis egisse, neque minus proeliatorem, etiam si temeritas afuerit praepeditusque sit perculsas tot victoriis Germanias servitio premere. quod si solus arbiter rerum, si iure et nomine regio fuisset, tanto promptius adsecuturum gloriam militiae quantum clementia, temperantia, ceteris bonis artibus praestitisset. corpus antequam cremaretur nudatum in foro Antiochensium, qui locus sepulturae destinabatur, praetuleritne veneficii signa parum constitit; nam ut quis misericordia in Germanicum et praesumpta suspicione aut favore in Pisonem pronior, diversi interpretabantur.
3.5 Contra M'. Lepidus in hunc modum exorsus est: 'si, patres conscripti, unum id spectamus, quam nefaria voce Clutorius Priscus mentem suam et auris hominum polluerit, neque carcer neque laqueus, ne serviles quidem cruciatus in eum suffecerint. sin flagitia et facinora sine modo sunt, suppliciis ac remediis principis moderatio maiorumque et vestra exempla temperant et vana a scelestis, dicta a maleficiis differunt, est locus sententiae per quam neque huic delictum impune sit et nos clementiae simul ac severitatis non paeniteat. saepe audivi principem nostrum conquerentem si quis sumpta morte misericordiam eius praevenisset. vita Clutorii in integro est, qui neque servatus in periculum rei publicae neque interfectus in exemplum ibit. studia illi ut plena vaecordiae, ita iia et fluxa sunt; nec quicquam grave ac serium ex eo metuas qui suorum ipse flagitiorum proditor non virorum animis sed muliercularum adrepit. cedat tamen urbe et bonis amissis aqua et igni arceatur: quod perinde censeo ac si lege maiestatis teneretur.'" 3.5 Fuere qui publici funeris pompam requirerent compararentque quae in Drusum patrem Germanici honora et magnifica Augustus fecisset. ipsum quippe asperrimo hiemis Ticinum usque progressum neque abscedentem a corpore simul urbem intravisse; circumfusas lecto Claudiorum Iuliorumque imagines; defletum in foro, laudatum pro rostris, cuncta a maioribus reperta aut quae posteri invenerint cumulata: at Germanico ne solitos quidem et cuicumque nobili debitos honores contigisse. sane corpus ob longinquitatem itinerum externis terris quoquo modo crematum: sed tanto plura decora mox tribui par fuisse quanto prima fors negavisset. non fratrem nisi unius diei via, non patruum saltem porta tenus obvium. ubi illa veterum instituta, propositam toro effigiem, meditata ad memoriam virtutis carmina et laudationes et lacrimas vel doloris imitamenta?' "
3.76 Et Iunia sexagesimo quarto post Philippensem aciem anno supremum diem explevit, Catone avunculo genita, C. Cassii uxor, M. Bruti soror. testamentum eius multo apud vulgum rumore fuit, quia in magnis opibus cum ferme cunctos proceres cum honore nominavisset Caesarem omisit. quod civiliter acceptum neque prohibuit quo minus laudatione pro rostris ceterisque sollemnibus funus cohonestaretur. viginti clarissimarum familiarum imagines antelatae sunt, Manlii, Quinctii aliaque eiusdem nobilitatis nomina. sed praefulgebant Cassius atque Brutus eo ipso quod effigies eorum non visebantur.
13.2 Ibaturque in caedes, nisi Afranius Burrus et Annaeus Seneca obviam issent. hi rectores imperatoriae iuventae et (rarum in societate potentiae) concordes, diversa arte ex aequo pollebant, Burrus militaribus curis et severitate morum, Seneca praeceptis eloquentiae et comitate honesta, iuvantes in vicem, quo facilius lubricam principis aetatem, si virtutem aspernaretur, voluptatibus concessis retinerent. certamen utrique unum erat contra ferociam Agrippinae, quae cunctis malae dominationis cupidinibus flagrans habebat in partibus Pallantem, quo auctore Claudius nuptiis incestis et adoptione exitiosa semet perverterat. sed neque Neroni infra servos ingenium, et Pallas tristi adrogantia modum liberti egressus taedium sui moverat. propalam tamen omnes in eam honores cumulabantur, signumque more militiae petenti tribuno dedit Optimae matris. decreti et a senatu duo lictores, flamonium Claudiale, simul Claudio censorium funus et mox consecratio.
13.2 Provecta nox erat et Neroni per vinolentiam trahebatur, cum ingreditur Paris, solitus alioquin id temporis luxus principis intendere, sed tunc compositus ad maestitiam, expositoque indicii ordine ita audientem exterret ut non tantum matrem Plautumque interficere, sed Burrum etiam demovere praefectura destinaret tamquam Agrippinae gratia provectum et vicem reddentem. Fabius Rusticus auctor est scriptos esse ad Caecinam Tuscum codicillos, mandata ei praetoriarum cohortium cura, sed ope Senecae dignationem Burro retentam: Plinius et Cluvius nihil dubitatum de fide praefecti referunt; sane Fabius inclinat ad laudes Senecae, cuius amicitia floruit. nos consensum auctorum secuturi, quae diversa prodiderint sub nominibus ipsorum trademus. Nero trepidus et interficiendae matris avidus non prius differri potuit quam Burrus necem eius promitteret, si facinoris coargueretur: sed cuicumque, nedum parenti defensionem tribuendam; nec accusatores adesse, sed vocem unius ex inimica domo adferri: reputaret tenebras et vigilatam convivio noctem omniaque temeritati et inscitiae propiora.
14.13 Tamen cunctari in oppidis Campaniae, quonam modo urbem ingrederetur, an obsequium senatus, an studia plebis reperiret anxius: contra deterrimus quisque, quorum non alia regia fecundior extitit, invisum Agrippinae nomen et morte eius accensum populi favorem disserunt: iret intrepidus et venerationem sui coram experiretur; simul praegredi exposcunt. et promptiora quam promiserant inveniunt, obvias tribus, festo cultu senatum, coniugum ac liberorum agmina per sexum et aetatem disposita, extructos, qua incederet, spectaculorum gradus, quo modo triumphi visuntur. hinc superbus ac publici servitii victor Capitolium adiit, grates exolvit seque in omnis libidines effudit quas male coercitas qualiscumque matris reverentia tardaverat.
16.9 Tunc consulto senatus Cassio et Silano exilia decernuntur: de Lepida Caesar statueret. deportatusque in insulam Sardiniam Cassius, et senectus eius expectabatur. Silanus tamquam Naxum deveheretur Ostiam amotus, post municipio Apuliae, cui nomen Barium est, clauditur. illic indignissimum casum sapienter tolerans a centurione ad caedem misso corripitur; suadentique venas abrumpere animum quidem morti destinatum ait, sed non remittere percussori gloriam ministerii. at centurio quamvis inermem, praevalidum tamen et irae quam timori propiorem cernens premi a militibus iubet. nec omisit Silanus obniti et intendere ictus, quantum manibus nudis valebat, donec a centurione vulneribus adversis tamquam in pugna caderet. 16.11 Ergo nuntiat patri abicere spem et uti necessitate: simul adfertur parari cognitionem senatus et trucem sententiam. nec defuere qui monerent magna ex parte heredem Caesarem nuncupare atque ita nepotibus de reliquo consu- lere. quod aspernatus, ne vitam proxime libertatem actam novissimo servitio foedaret, largitur in servos quantum aderat pecuniae; et si qua asportari possent, sibi quemque deducere, tres modo lectulos ad suprema retineri iubet. tunc eodem in cubiculo, eodem ferro abscindunt venas, properique et singulis vestibus ad verecundiam velati balineis inferuntur, pater filiam, avia neptem, illa utrosque intuens, et certatim precantes labenti animae celerem exitum, ut relinquerent suos superstites et morituros. servavitque ordinem fortuna, ac seniores prius, tum cui prima aetas extinguuntur. accusati post sepulturam decretumque ut more maiorum punirentur, et Nero intercessit, mortem sine arbitro permittens: ea caedibus peractis ludibria adiciebantur. ' None | 3.76 \xa0Junia, too, born niece to Cato, wife of Caius Cassius, sister of Marcus Brutus, looked her last on life, sixty-three full years after the field of Philippi. Her will was busily discussed by the crowd; because in disposing of her great wealth she mentioned nearly every patrician of note in complimentary terms, but omitted the Caesar. The slur was taken in good part, and he offered no objection to the celebration of her funeral with a panegyric at the Rostra and the rest of the customary ceremonies. The effigies of twenty great houses preceded her to the tomb â\x80\x94 members of the Manlian and Quinctian families, and names of equal splendour. But Brutus and Cassius shone brighter than all by the very fact that their portraits were unseen.1.8 \xa0The only business which he allowed to be discussed at the first meeting of the senate was the funeral of Augustus. The will, brought in by the Vestal Virgins, specified Tiberius and Livia as heirs, Livia to be adopted into the Julian family and the Augustan name. As legatees in the second degree he mentioned his grandchildren and great-grandchildren; in the third place, the prominent nobles â\x80\x94 an ostentatious bid for the applause of posterity, as he detested most of them. His bequests were not above the ordinary civic scale, except that he left 43,500,000 sesterces to the nation and the populace, a\xa0thousand to every man in the praetorian guards, five hundred to each in the urban troops, and three hundred to all legionaries or members of the Roman cohorts. The question of the last honours was then debated. The two regarded as the most striking were due to Asinius Gallus and Lucius Arruntius â\x80\x94 the former proposing that the funeral train should pass under a triumphal gateway; the latter, that the dead should be preceded by the titles of all laws which he had carried and the names of all peoples whom he had subdued. In addition, Valerius Messalla suggested that the oath of allegiance to Tiberius should be renewed annually. To a query from Tiberius, whether that expression of opinion came at his dictation, he retorted â\x80\x94 it was the one form of flattery still left â\x80\x94 that he had spoken of his own accord, and, when public interests were in question, he would (even at the risk of giving offence) use no man\'s judgment but his own. The senate clamoured for the body to be carried to the pyre on the shoulders of the Fathers. The Caesar, with haughty moderation, excused them from that duty, and warned the people by edict not to repeat the enthusiastic excesses which on a former day had marred the funeral of the deified Julius, by desiring Augustus to be cremated in the Forum rather than in the Field of Mars, his appointed resting-place. On the day of the ceremony, the troops were drawn up as though on guard, amid the jeers of those who had seen with their eyes, or whose fathers had declared to them, that day of still novel servitude and freedom disastrously re-wooed, when the killing of the dictator Caesar to some had seemed the worst, and to others the fairest, of high exploits:â\x80\x94 "And now an aged prince, a veteran potentate, who had seen to it that not even his heirs should lack for means to coerce their country, must needs have military protection to ensure a peaceable burial!" <
1.10 \xa0On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â\x80\x94 whether they perished by the enemy\'s sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â\x80\x94 though the moral law required that private hatreds should give way to public utility â\x80\x94 yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â\x80\x94 the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero\'s wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â\x80\x94 as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a\xa0few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a\xa0few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. < 1.11 \xa0Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:â\x80\x94 "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of a\xa0number." A\xa0speech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources â\x80\x94 the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers. <
1.14 \xa0Augusta herself enjoyed a full share of senatorial adulation. One party proposed to give her the title "Parent of her Country"; some preferred "Mother of her Country": a\xa0majority thought the qualification "Son of Julia" ought to be appended to the name of the Caesar. Declaring that official compliments to women must be kept within bounds, and that he would use the same forbearance in the case of those paid to himself (in fact he was fretted by jealousy, and regarded the elevation of a woman as a degradation of himself), he declined to allow her even the grant of a lictor, and banned both an Altar of Adoption and other proposed honours of a similar nature. But he asked proconsular powers for Germanicus Caesar, and a commission was sent out to confer them, and, at the same time, to console his grief at the death of Augustus. That the same demand was not preferred on behalf of Drusus was due to the circumstance that he was consul designate and in presence. For the praetorship Tiberius nominated twelve candidates, the number handed down by Augustus. The senate, pressing for an increase, was met by a declaration on oath that he would never exceed it. <
2.53 \xa0The following year found Tiberius consul for a\xa0third time; Germanicus, for a second. The latter, however, entered upon that office in the Achaian town of Nicopolis, which he had reached by skirting the Illyrian coast after a visit to his brother Drusus, then resident in Dalmatia: the passage had been stormy both in the Adriatic and, later, in the Ionian Sea. He spent a\xa0few days, therefore, in refitting the fleet; while at the same time, evoking the memory of his ancestors, he viewed the gulf immortalized by the victory of Actium, together with the spoils which Augustus had consecrated, and the camp of Antony. For Augustus, as I\xa0have said, was his great-uncle, Antony his grandfather; and before his eyes lay the whole great picture of disaster and of triumph. â\x80\x94 He next arrived at Athens; where, in deference to our treaty with an allied and time-honoured city, he made use of one lictor alone. The Greeks received him with most elaborate compliments, and, in order to temper adulation with dignity, paraded the ancient doings and sayings of their countrymen. < 2.54 \xa0From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â\x80\x94 though ignorant generally of writing and of metre â\x80\x94\xa0delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. <
2.73.1 \xa0His funeral, devoid of ancestral effigies or procession, was distinguished by eulogies and recollections of his virtues. There were those who, considering his personal appearance, his early age, and the circumstances of his death, â\x80\x94 to which they added the proximity of the region where he perished, â\x80\x94 compared his decease with that of Alexander the Great: â\x80\x94 "Each eminently handsome, of famous lineage, and in years not much exceeding thirty, had fallen among alien races by the treason of their countrymen. But the Roman had borne himself as one gentle to his friends, moderate in his pleasures, content with a single wife and the children of lawful wedlock. Nor was he less a man of the sword; though he lacked the other\'s temerity, and, when his numerous victories had beaten down the Germanies, was prohibited from making fast their bondage. But had he been the sole arbiter of affairs, of kingly authority and title, he would have overtaken the Greek in military fame with an ease proportioned to his superiority in clemency, self-command, and all other good qualities." The body, before cremation, was exposed in the forum of Antioch, the place destined for the final rites. Whether it bore marks of poisoning was disputable: for the indications were variously read, as pity and preconceived suspicion swayed the spectator to the side of Germanicus, or his predilections to that of Piso.
2.73 \xa0His funeral, devoid of ancestral effigies or procession, was distinguished by eulogies and recollections of his virtues. There were those who, considering his personal appearance, his early age, and the circumstances of his death, â\x80\x94 to which they added the proximity of the region where he perished, â\x80\x94 compared his decease with that of Alexander the Great: â\x80\x94 "Each eminently handsome, of famous lineage, and in years not much exceeding thirty, had fallen among alien races by the treason of their countrymen. But the Roman had borne himself as one gentle to his friends, moderate in his pleasures, content with a single wife and the children of lawful wedlock. Nor was he less a man of the sword; though he lacked the other\'s temerity, and, when his numerous victories had beaten down the Germanies, was prohibited from making fast their bondage. But had he been the sole arbiter of affairs, of kingly authority and title, he would have overtaken the Greek in military fame with an ease proportioned to his superiority in clemency, self-command, and all other good qualities." The body, before cremation, was exposed in the forum of Antioch, the place destined for the final rites. Whether it bore marks of poisoning was disputable: for the indications were variously read, as pity and preconceived suspicion swayed the spectator to the side of Germanicus, or his predilections to that of Piso. <
2.82.4 \xa0But at Rome, when the failure of Germanicus\' health became current knowledge, and every circumstance was reported with the aggravations usual in news that has travelled far, all was grief and indignation. A\xa0storm of complaints burst out:â\x80\x94 "So for this he had been relegated to the ends of earth; for this Piso had received a province; and this had been the drift of Augusta\'s colloquies with Plancina! It was the mere truth, as the elder men said of Drusus, that sons with democratic tempers were not pleasing to fathers on a throne; and both had been cut off for no other reason than because they designed to restore the age of freedom and take the Roman people into a partnership of equal rights." The announcement of his death inflamed this popular gossip to such a degree that before any edict of the magistrates, before any resolution of the senate, civic life was suspended, the courts deserted, houses closed. It was a town of sighs and silences, with none of the studied advertisements of sorrow; and, while there was no abstention from the ordinary tokens of bereavement, the deeper mourning was carried at the heart. Accidentally, a party of merchants, who had left Syria while Germanicus was yet alive, brought a more cheerful account of his condition. It was instantly believed and instantly disseminated. No man met another without proclaiming his unauthenticated news; and by him it was passed to more, with supplements dictated by joy. Crowds were running in the streets and forcing temple-doors. Credulity throve â\x80\x94 it was night, and affirmation is boldest in the dark. Nor did Tiberius check the fictions, but left them to die out with the passage of time; and the people added bitterness for what seemed a second bereavement. <' "
3.3.1 \xa0He and Augusta abstained from any appearance in public, either holding it below their majesty to sorrow in the sight of men, or apprehending that, if all eyes perused their looks, they might find hypocrisy legible. I\xa0fail to discover, either in the historians or in the government journals, that the prince's mother, Antonia, bore any striking part in the ceremonies, although, in addition to Agrippina and Drusus and Claudius, his other blood-relations are recorded by name. Ill-health may have been the obstacle; or a spirit broken with grief may have shrunk from facing the visible evidence of its great affliction; but I\xa0find it more credible that Tiberius and Augusta, who did not quit the palace, kept her there, in order to give the impression of a parity of sorrow â\x80\x94 of a grandmother and uncle detained at home in loyalty to the example of a mother."
3.5.1 \xa0There were those who missed the pageantry of a state-funeral and compared the elaborate tributes rendered by Augustus to Germanicus\' father, Drusus:â\x80\x94 "In the bitterest of the winter, the sovereign had gone in person as far as Ticinum, and, never stirring from the corpse, had entered the capital along with it. The bier had been surrounded with the family effigies of the Claudian and Livian houses; the dead had been mourned in the Forum, eulogized upon the Rostra; every distinction which our ancestors had discovered, or their posterity invented, was showered upon him. But to Germanicus had fallen not even the honours due to every and any noble! Granted that the length of the journey was a reason for cremating his body, no matter how, on foreign soil, it would only have been justice that he should have been accorded all the more distinctions later, because chance had denied them at the outset. His brother had gone no more than one day\'s journey to meet him; his uncle not even to the gate. Where were those usages of the ancients â\x80\x94 the image placed at the head of the couch, the set poems to the memory of departed virtue, the panegyrics, the tears, the imitations (if no more) of sorrow?"
3.5 \xa0There were those who missed the pageantry of a state-funeral and compared the elaborate tributes rendered by Augustus to Germanicus\' father, Drusus:â\x80\x94 "In the bitterest of the winter, the sovereign had gone in person as far as Ticinum, and, never stirring from the corpse, had entered the capital along with it. The bier had been surrounded with the family effigies of the Claudian and Livian houses; the dead had been mourned in the Forum, eulogized upon the Rostra; every distinction which our ancestors had discovered, or their posterity invented, was showered upon him. But to Germanicus had fallen not even the honours due to every and any noble! Granted that the length of the journey was a reason for cremating his body, no matter how, on foreign soil, it would only have been justice that he should have been accorded all the more distinctions later, because chance had denied them at the outset. His brother had gone no more than one day\'s journey to meet him; his uncle not even to the gate. Where were those usages of the ancients â\x80\x94 the image placed at the head of the couch, the set poems to the memory of departed virtue, the panegyrics, the tears, the imitations (if no more) of sorrow?" <
3.76 \xa0Junia, too, born niece to Cato, wife of Caius Cassius, sister of Marcus Brutus, looked her last on life, sixty-three full years after the field of Philippi. Her will was busily discussed by the crowd; because in disposing of her great wealth she mentioned nearly every patrician of note in complimentary terms, but omitted the Caesar. The slur was taken in good part, and he offered no objection to the celebration of her funeral with a panegyric at the Rostra and the rest of the customary ceremonies. The effigies of twenty great houses preceded her to the tomb â\x80\x94 members of the Manlian and Quinctian families, and names of equal splendour. But Brutus and Cassius shone brighter than all by the very fact that their portraits were unseen.
4.9.2 \xa0All this was listened to amid general tears, then with prayers for a happy issue; and, had he only set a limit to his speech, he must have left the minds of his hearers full of compassion for himself, and of pride: instead, by reverting to those vain and oft-derided themes, the restoration of the republic and his wish that the consuls or others would take the reins of government, he destroyed the credibility even of the true and honourable part of his statement. â\x80\x94 The memorials decreed to Germanicus were repeated for Drusus, with large additions, such as sycophancy commonly favours at a second essay. The most arresting feature of the funeral was the parade of ancestral images, while Aeneas, author of the Julian line, with the whole dynasty of Alban kings, and Romulus, the founder of the city, followed by the Sabine nobles, by Attus Clausus, and by the rest of the Claudian effigies, filed in long procession past the spectator. <
13.2 \xa0The tendency, in fact, was towards murder, had not Afranius Burrus and Seneca intervened. Both guardians of the imperial youth, and â\x80\x94 a\xa0rare occurrence where power is held in partnership â\x80\x94 both in agreement, they exercised equal influence by contrasted methods; and Burrus, with his soldierly interests and austerity, and Seneca, with his lessons in eloquence and his self-respecting courtliness, aided each other to ensure that the sovereign\'s years of temptation should, if he were scornful of virtue, be restrained within the bounds of permissible indulgence. Each had to face the same conflict with the overbearing pride of Agrippina; who, burning with all the passions of illicit power, had the adherence of Pallas, at whose instigation Claudius had destroyed himself by an incestuous marriage and a fatal adoption. But neither was Nero\'s a disposition that bends to slaves, nor had Pallas, who with his sullen arrogance transcended the limits of a freedman, failed to waken his disgust. Still, in public, every compliment was heaped upon the princess; and when the tribune, following the military routine, applied for the password, her son gave: "The best of mothers." The senate, too, accorded her a pair of lictors and the office of priestess to Claudius, to whom was voted, in the same session, a public funeral, followed presently by deification. <' "
14.10.2 \xa0But only with the completion of the crime was its magnitude realized by the Caesar. For the rest of the night, sometimes dumb and motionless, but not rarely starting in terror to his feet with a sort of delirium, he waited for the daylight which he believed would bring his end. Indeed, his first encouragement to hope came from the adulation of the centurions and tribunes, as, at the suggestion of Burrus, they grasped his hand and wished him joy of escaping his unexpected danger and the criminal enterprise of his mother. His friends in turn visited the temples; and, once the example had been given, the Campanian towns in the neighbourhood attested their joy by victims and deputations. By a contrast in hypocrisy, he himself was mournful, repining apparently at his own preservation and full of tears for the death of a parent. But because the features of a landscape change less obligingly than the looks of men, and because there was always obtruded upon his gaze the grim prospect of that sea and those shores, â\x80\x94 and there were some who believed that he could hear a trumpet, calling in the hills that rose around, and lamentations at his mother's grave, â\x80\x94 he withdrew to Naples and forwarded to the senate a letter, the sum of which was that an assassin with his weapon upon him had been discovered in Agermus, one of the confidential freedmen of Agrippina, and that his mistress, conscious of her guilt, had paid the penalty of meditated murder. <" "
14.12.1 \xa0However, with a notable spirit of emulation among the magnates, decrees were drawn up: thanksgivings were to be held at all appropriate shrines; the festival of Minerva, on which the conspiracy had been brought to light, was to be celebrated with annual games; a\xa0golden statue of the goddess, with an effigy of the emperor by her side, was to be erected in the curia, and Agrippina's birthday included among the inauspicious dates. Earlier sycophancies Thrasea Paetus had usually allowed to pass, either in silence or with a curt assent: this time he walked out of the senate, creating a source of danger for himself, but implanting no germ of independence in his colleagues. Portents, also, frequent and futile made their appearance: a\xa0woman gave birth to a serpent, another was killed by a thunderbolt in the embraces of her husband; the sun, again, was suddenly obscured, and the fourteen regions of the capital were struck by lightning â\x80\x94 events which so little marked the concern of the gods that Nero continued for years to come his empire and his crimes. However, to aggravate the feeling against his mother, and to furnish evidence that his own mildness had increased with her removal, he restored to their native soil two women of high rank, Junia and Calpurnia, along with the ex-praetors Valerius Capito and Licinius Gabolus â\x80\x94 all of them formerly banished by Agrippina. He sanctioned the return, even, of the ashes of Lollia Paulina, and the erection of a tomb: Iturius and Calvisius, whom he had himself relegated some little while before, he now released from the penalty. As to Silana, she had died a natural death at Tarentum, to which she had retraced her way, when Agrippina, by whose enmity she had fallen, was beginning to totter or to relent." 14.13 \xa0And yet he dallied in the towns of Campania, anxious and doubtful how to make his entry into Rome. Would he find obedience in the senate? enthusiasm in the crowd? Against his timidity it was urged by every reprobate â\x80\x94 and a court more prolific of reprobates the world has not seen â\x80\x94 that the name of Agrippina was abhorred and that her death had won him the applause of the nation. Let him go without a qualm and experience on the spot the veneration felt for his position! At the same time, they demanded leave to precede him. They found, indeed, an alacrity which surpassed their promises: the tribes on the way to meet him; the senate in festal dress; troops of wives and of children disposed according to their sex and years, while along his route rose tiers of seats of the type used for viewing a triumph. Then, flushed with pride, victor over the national servility, he made his way to the Capitol, paid his grateful vows, and abandoned himself to all the vices, till now retarded, though scarcely repressed, by some sort of deference to his mother. <
16.9 \xa0Then, by decree of the senate, sentences of exile were registered against Cassius and Silanus: on the case of Lepida the Caesar was to pronounce. Cassius was deported to the island of Sardinia, and old age left to do its work. Silanus, ostensibly bound for Naxos, was removed to Ostia, and afterwards confined in an Apulian town by the name of Barium. There, while supporting with philosophy his most unworthy fate, he was seized by a centurion sent for the slaughter. To the suggestion that he should cut an artery, he replied that he had, in fact, made up his mind to die, but could not excuse the assassin his glorious duty. The centurion, however, noticing that, if unarmed, he was very strongly built and betrayed more anger than timidity, ordered his men to overpower him. Silanus did not fail to struggle, and to strike with what vigour his bare fists permitted, until he dropped under the sword of the centurion, as upon a field of battle, his wounds in front. <' "16.10 \xa0With not less courage Lucius Vetus, his mother-inâ\x80\x91law Sextia, and his daughter Pollitta, met their doom: they were loathed by the emperor, who took their life to be a standing protest against the slaying of Rubellius Plautus, the son-inâ\x80\x91law of Vetus. But the opportunity for laying bare his ferocity was supplied by the freedman Fortunatus; who, after embezzling his patron's property, now deserted him to turn accuser, and called to his aid Claudius Demianus, imprisoned for heinous offences by Vetus in his proconsulate of Asia, but now freed by Nero as the recompense of delation. Apprized of this, and gathering that he and his freedman were to meet in the struggle as equals, the accused left for his estate at Formiae. There he was placed under a tacit surveillance by the military. He had with him his daughter, who apart from the impending danger, was embittered by a grief which had lasted since the day when she watched the assassins of her husband Plautus â\x80\x94 she had clasped the bleeding neck, and still treasured her blood-flecked robe, widowed, unkempt, unconsoled, and fasting except for a little sustece to keep death at bay. Now, at the prompting of her father, she went to Naples; and, debarred from access to Nero, besieged his doors, crying to him to give ear to the guiltless and not surrender to a freedman the one-time partner of his consulate; sometimes with female lamentations, and again in threatening accents which went beyond her sex, until the sovereign showed himself inflexible alike to prayer and to reproach. <" '16.11 \xa0Accordingly, she carried word to her father to abandon hope and accept the inevitable. At the same time, news came that arrangements were being made for a trial in the senate and a merciless verdict. Nor were there wanting those who advised him to name the Caesar as a principal heir, and thus safeguard the residue for his grandchildren. Rejecting the proposal, however, so as not to sully a life, passed in a near approach to freedom, by an act of servility at the close, he distributed among his slaves what money was available: all portable articles he ordered them to remove for their own uses, reserving only three couches for the final scene. Then, in the same chamber, with the same piece of steel, they severed their veins; and hurriedly, wrapped in the single garment which decency prescribed, they were carried to the baths, the father gazing on his daughter, the grandmother on her grandchild and she on both; all praying with rival earnestness for a quick end to the failing breath, so that they might leave their kith and kin still surviving, and assured of death. Fate observed the proper order; and the two eldest passed away the first, then Pollitta in her early youth. They were indicted after burial; the verdict was that they should be punished in the fashion of our ancestors; and Nero, interposing, allowed them to die unsupervised. Such were the comedies that followed, when the deed of blood was done. <
16.21.1 \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. 16.21.2 \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. < ' None |
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56. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral Speech
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156
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57. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral Speech • funeral(s)
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Poulsen (2021), Usages of the Past in Roman Historiography, 238
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58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus,his funeral • Funeral • Funeral, fake/quasi-/pseudo- • Paulus, funeral of • provinces, displayed at funerals
Found in books: Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 125; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 206
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59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Funeral • acrostics, funerary • funeral(s)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 57; Poulsen (2021), Usages of the Past in Roman Historiography, 235; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 73, 74; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 57
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60. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, death and funeral of • funeral, imperial • funerals
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 281; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 26, 36
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61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, funeral of • funeral, oration
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 155
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62. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, death and funeral of • funeral(s)
Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 247; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 71
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63. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus,his funeral • Clodius Pulcher, P., his funeral • Imagines (Roman funeral masks) • Julius Caesar, C., his funeral • Masks, Funeral masks • Polybius, on Roman funerals • funerals • funerals, and virtus • imagines, in funerals
Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 45; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86, 106
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64. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Funeral Speech • funeral, oration
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137, 138; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 164; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 164
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65. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gorgias, Funeral Oration • State funeral for the war dead, discursive parameters • funeral oration, catalogue of exploits
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 63; Wolfsdorf (2020), Early Greek Ethics, 281, 288
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66. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Rome (Ancient), funeral/commemorative rituals • funerals, funerary rituals • funerary epigraphy • funerary inscriptions/epitaphs • funerary monuments • gardens, funerary
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 95, 135; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 338; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 110
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67. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustus,his funeral • Clodius Pulcher, P., his funeral • Funeral Speech • Julius Caesar, C., his funeral • Polybius, on Roman funerals • Rome (Ancient), funeral/commemorative rituals • dress, funerary • funerals • funerals, and virtus • funerary inscriptions/epitaphs • imagines, in funerals • nudity, funerary
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 92; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 90, 92; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 181; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 154, 155, 157; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 154, 155, 157; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86, 106, 138; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 91
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68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • State funeral for the war dead, discursive parameters • funeral oration
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 193; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103
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69. Apuleius, The Golden Ass, 11.11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Funeral/funerary • funerary epigraphynan, epitaphs • rituals, funerary
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 145; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 133
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11.11 By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.'' None |
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70. Cassius Dio, Roman History, 44.36.1, 55.2.1, 56.34.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustus, funeral of • Augustus,his funeral • Funeral Speech • Germanicus, funeral of • funeral • funeral(s) • funerals • provinces, displayed at funerals
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 298; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 158; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 158; Poulsen (2021), Usages of the Past in Roman Historiography, 234; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 206; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 126
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55.2.1 2. \xa0When the body had been laid in state in the Forum, two funeral orations were delivered: Tiberius pronounced another eulogy there in the Forum, and Augustus pronounced one in the Circus Flaminius. The emperor, of course, had been away on a campaign, and it was not lawful for him to omit the customary rites in honour of his exploits at the time of his entrance inside the pomerium.,3. \xa0The body was borne to the Campus Martius by the knights, both those who belonged strictly to the equestrian order and those who were of senatorial family; then it was given to the flames and the ashes were deposited in the (Opens in another window)\')" onMouseOut="nd();" sepulchre of Augustus. Drusus, together with his sons, received the title of Germanicus, and he was given the further honours of statues, an arch, and a cenotaph on the bank of the Rhine itself.,4. \xa0Tiberius, while Drusus was yet alive, had overcome the Dalmatians and Pannonians, who had once more begun a rebellion, and he had celebrated the equestrian triumph, and had feasted the people, some on the Capitol and the rest in many other places. At the same time Livia, also, with Julia, had given a dinner to the women.,5. \xa0And the same festivities were being prepared for Drusus; even the Feriae were to be held a second time on his account, so that he might celebrate his triumph on that occasion. But his untimely death upset these plans. To Livia statues were voted by way of consoling her and she was enrolled among the mothers of three children.,6. \xa0For in certain cases, formerly by act of the senate, but now by the emperor\'s, the law bestows the privileges which belong to the parents of three children upon men or women to whom Heaven has not granted that number of children. In this way they are not subject to the penalties imposed for childlessness and may receive all but a\xa0few of the rewards offered for large families;,7. \xa0and not only men but gods also may enjoy these rewards, the object being that, if any one leaves them a bequest at his death, they may receive it. \xa0So much for this matter. As to Augustus, he ordered that the sittings of the senate should be held on fixed days. Previously, it appears, there had been no precise regulation concerning them and it often happened that members failed to attend; he accordingly appointed two regular meetings for each month, so that they were under compulsion to attend, â\x80\x94 at least those of them whom the law summoned, â\x80\x94
56.34.2 \xa0This image was borne from the palace by the officials elected for the following year, and another of gold from the senate-house, and still another upon a triumphal chariot. Behind these came the images of his ancestors and of his deceased relatives (except that of Caesar, because he had been numbered among the demigods) and those of other Romans who had been prominent in any way, beginning with Romulus himself.' ' None |
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71. Lucian, On Mourning, 19 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Funerary ritual, criticism on performance • rituals, funerary
Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 263; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 74
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19 But all this lamentation, now; this fluting and beating of breasts; these wholly disproportionate wailings: how am I the better for it all? And what do I want with a garlanded column over my grave? And what good do you suppose you are going to do by pouring wine on it? do you expect it to filter through all the way to Hades? As to the victims, you must surely see for yourselves that all the solid nutriment is whisked away heavenwards in the form of smoke, leaving us Shades precisely as we were; the residue, being dust, is useless; or is it your theory that Shades batten on ashes? Pluto’s realm is not so barren, nor asphodel so scarce with us, that we must apply to you for provisions.— What with this winding sheet and these woollen bandages, my jaws have been effectually sealed up, or, by Tisiphone, I should have burst out laughing long before this at the stuff you talk and the things you do.’'' None |
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72. Pausanias, Description of Greece, 1.29.15, 1.32.4, 4.4.2, 7.2.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Gorgias’ Funeral Speech • State funeral for the war dead, and individuality • State funeral for the war dead, casualty lists • State funeral for the war dead, collective status • State funeral for the war dead, discursive parameters • State funeral for the war dead, public burial ground • Thucydides, on the State funeral for the war dead • funeral games • funeral oration, extant speeches • funerals, • funerary cult • funerary cult, and inscriptions • funerary, of reversal • funerary, stasis at • heroes/heroines, tombs and funerals • stelai for ephebes, funerary
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 39, 59; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 386; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 84; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 167, 224
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1.29.15 τέθαπται δὲ καὶ Κόνων καὶ Τιμόθεος, δεύτεροι μετὰ Μιλτιάδην καὶ Κίμωνα οὗτοι πατὴρ καὶ παῖς ἔργα ἀποδειξάμενοι λαμπρά. κεῖται δὲ καὶ Ζήνων ἐνταῦθα ὁ Μνασέου καὶ Χρύσιππος ὁ Σολεύς, Νικίας τε ὁ Νικομήδου ς ζῷα ἄριστος γράψαι τῶν ἐφʼ αὑτοῦ, καὶ Ἁρμόδιος καὶ Ἀριστογείτων οἱ τὸν Πεισιστράτου παῖδα Ἵππαρχον ἀποκτείναντες, ῥήτορές τε Ἐφιάλτης, ὃς τὰ νόμιμα τὰ ἐν Ἀρείῳ πάγῳ μάλιστα ἐλυμήνατο, καὶ Λυκοῦργος ὁ Λυκόφρονος.
1.32.4 καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι.
4.4.2 ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης·
7.2.8 Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους·'' None | sup>
1.29.15 Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron;
1.32.4 here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god.
4.4.2 There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame.
7.2.8 The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands.'' None |
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73. Diogenes Laertius, Lives of The Philosophers, 10.18 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Solon, laws of Solon regulating funerary practices • foundation, funerary • funeral games
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104, 105; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 329
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10.18 And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto.'' None |
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74. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • funerals, • literature and hymns, Egyptian- funerary literature
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 142; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 405
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75. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustus, funeral of • Augustus,his funeral • provinces, displayed at funerals
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 297; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 206
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76. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • acrostics, funerary
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 57; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 57
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77. Demosthenes, Orations, 43.62, 60.8, 60.10, 60.26, 60.34
Tagged with subjects: • Asia, royal funerals of • Gorgias’ Funeral Speech • State funeral for the war dead, and individuality • State funeral for the war dead, casualty lists • State funeral for the war dead, collective status • State funeral for the war dead, discursive parameters • State funeral for the war dead, rituals • Thucydides, Pericles’ funeral oration • afterlife, in Funeral Orations • funeral • funeral oration • funeral oration, and individuality • funeral oration, catalogue of exploits • funeral oration, depiction of democracy • funerary cult • relief, funerary • sacrifice, funerary • women, and assocations, funerals
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60, 62, 64, 139, 179; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 19; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 27, 469; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115, 116, 117, 119; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174; Parker (2005), Polytheism and Society at Athens, 364
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43.62 You will see even more clearly, men of the jury, from the following law, that the lawgiver Solon is very much in earnest in regard to those who are relatives, and not only gives them the property left by the deceased, but also lays upon them all the burdensome obligations. (To the clerk.) Read the law. The Law The deceased shall be laid out in the house in any way one chooses, and they shall carry out the deceased on the day after that on which they lay him out, before the sun rises. And the men shall walk in front, when they carry him out, and the women behind. And no woman less than sixty years of age shall be permitted to enter the chamber of the deceased, or to follow the deceased when he is carried to the tomb, except those who are within the degree of children of cousins; nor shall any woman be permitted to enter the chamber of the deceased when the body is carried out, except those who are within the degree of children of cousins.
60.8 They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt. The female warriors known as Amazons were repelled by Theseus. The Phasis River in Colchis, now the Rion, was the legendary boundary between Europe and Asia. Eumolpus invaded Greece from Thrace but was halted by Erechtheus at Eleusis. The route to all parts of the mainland issued from Athens on the west side. Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes. This phrase became proverbial as the title of a drama by Aeschylus. Theseus, king of Athens, gave aid to the suppliant wives of the Argive heroes when Creon, king of Thebes, refused burial to their slain husbands: Eur. Supp.
60.10 Those men single-handed twice repulsed by land and sea the expedition assembled out of the whole of Asia, King Darius of Persia was repulsed at Marathon, 490, and Xerxes at Salamis, 480 B.C. The Persian wars are discussed at length in Plat. Menex. 239d ff. and at their individual risks established themselves as the authors of the joint salvation of all the Greeks. And though what I shall say next has been said before by many another, still even at this date those dead must not be deprived of their just and excellent praise. For I say that with good reason those men might be judged so far superior to those who campaigned against Troy, that the latter, the foremost princes out of the whole of Greece, with difficulty captured a single stronghold of Asia after besieging it for ten years, Blass notes this sentiment in Isoc. 4.83 . It is found also in Hyp. 35 .
60.26 Democracies, however, possess many other just and noble features, to which right-minded men should hold fast, and in particular it is impossible to deter freedom of speech, which depends upon speaking the truth, from exposing the truth. For neither is it possible for those who commit a shameful act to appease all the citizens, Under an oligarchy, the speaker means, it is possible for the wrongdoer to seal the mouths of the small ruling clique by means of bribes, but under a democracy it is impossible to buy the silence of thousands of citizens. The reference is to oligarchic governments set up by the Spartans in subject states. Pericles praised the Athenian form of government as against the Spartan, Thuc. 2.37-39 . so that even the lone individual, uttering the deserved reproach, makes the guilty wince: for even those who would never speak an accusing word themselves are pleased at hearing the same, provided another utters it. Through fear of such condemnation, all these men, as was to be expected, for shame at the thought of subsequent reproaches, The fear of exposure as a factor in democratic government is mentioned by Pericles, Thuc. 2.37.3, and by Hyp. 25 . Blass compares Dem. 22.31 . manfully faced the threat arising from our foes and chose a noble death in preference to life and disgrace.
60.34 With excellent reason one might declare them to be now seated beside the gods below, possessing the same rank as the brave men who have preceded them in the islands of the blest. For though no man has been there to see or brought back this report concerning them, yet those whom the living have assumed to be worthy of honors in the world above, these we believe, basing our surmise on their fame, receive the same honors also in the world beyond. A similar sentiment is found in Hyp. 43 . ' ' None |
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78. Vergil, Aeneis, 5.814-5.815, 6.174, 6.176-6.235, 6.296, 6.336-6.353, 6.355-6.369, 6.371, 6.381-6.383, 6.640, 6.644, 6.662-6.665, 6.756-6.759, 6.781-6.787, 6.791-6.813, 6.817-6.818, 6.820-6.823, 6.860-6.886, 6.893-6.897, 7.1-7.45, 7.566-7.570, 8.714-8.728, 11.42-11.58, 12.949, 12.951
Tagged with subjects: • Funeral • Funeral, fake/quasi-/pseudo- • Pallas, son of Evander, funeral • Pericles funeral speech • Valerius Flaccus, funerals in • Vergil, and aristocratic funerals • funeral • funerals
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 100, 104, 105, 106, 107, 108, 109, 110, 111; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 1, 117, 118, 119; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 179, 272, 275, 281; Jenkyns (2013), God, Space, and City in the Roman Imagination, 70; Pandey (2018), The Poetics of Power in Augustan Rome, 151, 153, 157, 160, 169, 170, 251; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 2, 84, 127, 139; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 100, 104, 105, 106, 107, 108, 109, 110, 111
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5.814 Unus erit tantum, amissum quem gurgite quaeres; 5.815 unum pro multis dabitur caput.
6.174 inter saxa virum spumosa inmerserat unda.
6.176 praecipue pius Aeneas. Tum iussa Sibyllae, 6.177 haud mora, festit flentes, aramque sepulchri 6.178 congerere arboribus caeloque educere certant. 6.179 Itur in antiquam silvam, stabula alta ferarum; 6.180 procumbunt piceae, sonat icta securibus ilex, 6.181 fraxineaeque trabes cuneis et fissile robur 6.182 scinditur, advolvunt ingentis montibus ornos. 6.183 Nec non Aeneas opera inter talia primus 6.184 hortatur socios, paribusque accingitur armis. 6.185 Atque haec ipse suo tristi cum corde volutat, 6.186 aspectans silvam inmensam, et sic voce precatur: 6.187 Si nunc se nobis ille aureus arbore ramus 6.188 ostendat nemore in tanto, quando omnia vere 6.189 heu nimium de te vates, Misene, locuta est. 6.190 Vix ea fatus erat, geminae cum forte columbae 6.191 ipsa sub ora viri caelo venere volantes, 6.192 et viridi sedere solo. Tum maximus heros 6.193 maternas agnoscit aves, laetusque precatur: 6.194 Este duces, O, si qua via est, cursumque per auras 6.195 dirigite in lucos, ubi pinguem dives opacat 6.196 ramus humum. Tuque, O, dubiis ne defice rebus, 6.197 diva parens. Sic effatus vestigia pressit, 6.198 observans quae signa ferant, quo tendere pergant. 6.199 Pascentes illae tantum prodire volando, 6.200 quantum acie possent oculi servare sequentum. 6.201 Inde ubi venere ad fauces grave olentis Averni, 6.202 tollunt se celeres, liquidumque per aëra lapsae 6.203 sedibus optatis geminae super arbore sidunt, 6.204 discolor unde auri per ramos aura refulsit. 6.205 Quale solet silvis brumali frigore viscum 6.206 fronde virere nova, quod non sua seminat arbos, 6.207 et croceo fetu teretis circumdare truncos, 6.208 talis erat species auri frondentis opaca 6.209 ilice, sic leni crepitabat brattea vento. 6.210 Corripit Aeneas extemplo avidusque refringit 6.212 Nec minus interea Misenum in litore Teucri 6.213 flebant, et cineri ingrato suprema ferebant. 6.214 Principio pinguem taedis et robore secto 6.215 ingentem struxere pyram, cui frondibus atris 6.216 intexunt latera, et ferales ante cupressos 6.217 constituunt, decorantque super fulgentibus armis. 6.218 Pars calidos latices et aëna undantia flammis 6.219 expediunt, corpusque lavant frigentis et unguunt. 6.220 Fit gemitus. Tum membra toro defleta reponunt, 6.221 purpureasque super vestes, velamina nota, 6.222 coniciunt. Pars ingenti subiere feretro, 6.223 triste ministerium, et subiectam more parentum 6.224 aversi tenuere facem. Congesta cremantur 6.225 turea dona, dapes, fuso crateres olivo. 6.226 Postquam conlapsi cineres et flamma quievit 6.227 reliquias vino et bibulam lavere favillam, 6.228 ossaque lecta cado texit Corynaeus aëno. 6.229 Idem ter socios pura circumtulit unda, 6.230 spargens rore levi et ramo felicis olivae, 6.231 lustravitque viros, dixitque novissima verba. 6.232 At pius Aeneas ingenti mole sepulcrum 6.233 imponit, suaque arma viro, remumque tubamque, 6.234 monte sub aërio, qui nunc Misenus ab illo 6.235 dicitur, aeternumque tenet per saecula nomen.
6.296 Turbidus hic caeno vastaque voragine gurges
6.336 obruit Auster, aqua involvens navemque virosque. 6.337 Ecce gubernator sese Palinurus agebat, 6.338 qui Libyco nuper cursu, dum sidera servat, 6.339 exciderat puppi mediis effusus in undis. 6.340 Hunc ubi vix multa maestum cognovit in umbra, 6.341 sic prior adloquitur: Quis te, Palinure, deorum 6.342 eripuit nobis, medioque sub aequore mersit? 6.343 Dic age. Namque mihi, fallax haud ante repertus, 6.344 hoc uno responso animum delusit Apollo, 6.345 qui fore te ponto incolumem, finesque canebat 6.346 venturum Ausonios. En haec promissa fides est? 6.348 dux Anchisiade, nec me deus aequore mersit. 6.349 Namque gubernaclum multa vi forte revolsum, 6.350 cui datus haerebam custos cursusque regebam, 6.351 praecipitans traxi mecum. Maria aspera iuro 6.352 non ullum pro me tantum cepisse timorem, 6.353 quam tua ne, spoliata armis, excussa magistro,
6.355 Tris Notus hibernas immensa per aequora noctes 6.356 vexit me violentus aqua; vix lumine quarto 6.357 prospexi Italiam summa sublimis ab unda. 6.358 Paulatim adnabam terrae; iam tuta tenebam, 6.359 ni gens crudelis madida cum veste gravatum 6.360 prensantemque uncis manibus capita aspera montis 6.361 ferro invasisset, praedamque ignara putasset. 6.362 Nunc me fluctus habet, versantque in litore venti. 6.363 Quod te per caeli iucundum lumen et auras, 6.364 per genitorem oro, per spes surgentis Iuli, 6.365 eripe me his, invicte, malis: aut tu mihi terram 6.366 inice, namque potes, portusque require Velinos; 6.367 aut tu, si qua via est, si quam tibi diva creatrix 6.368 ostendit—neque enim, credo, sine numine divom 6.369 flumina tanta paras Stygiamque innare paludem—
6.371 sedibus ut saltem placidis in morte quiescam.
6.381 aeternumque locus Palinuri nomen habebit. 6.382 His dictis curae emotae, pulsusque parumper 6.383 corde dolor tristi: gaudet cognomine terrae.
6.640 Largior hic campos aether et lumine vestit
6.644 pars pedibus plaudunt choreas et carmina dicunt.
6.662 quique pii vates et Phoebo digna locuti, 6.663 inventas aut qui vitam excoluere per artes, 6.664 quique sui memores alios fecere merendo, 6.665 omnibus his nivea cinguntur tempora vitta.
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.
6.781 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.
6.791 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
6.817 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.
6.860 Atque hic Aeneas; una namque ire videbat 6.861 egregium forma iuvenem et fulgentibus armis, 6.862 sed frons laeta parum, et deiecto lumina voltu: 6.863 Quis, pater, ille, virum qui sic comitatur euntem? 6.864 Filius, anne aliquis magna de stirpe nepotum? 6.865 Quis strepitus circa comitum! Quantum instar in ipso! 6.866 Sed nox atra caput tristi circumvolat umbra. 6.867 Tum pater Anchises, lacrimis ingressus obortis: 6.868 O gnate, ingentem luctum ne quaere tuorum; 6.869 ostendent terris hunc tantum fata, neque ultra 6.870 esse sinent. Nimium vobis Romana propago 6.871 visa potens, Superi, propria haec si dona fuissent. 6.872 Quantos ille virum magnam Mavortis ad urbem 6.873 campus aget gemitus, vel quae, Tiberine, videbis 6.874 funera, cum tumulum praeterlabere recentem! 6.875 Nec puer Iliaca quisquam de gente Latinos 6.876 in tantum spe tollet avos, nec Romula quondam 6.877 ullo se tantum tellus iactabit alumno. 6.878 Heu pietas, heu prisca fides, invictaque bello 6.879 dextera! Non illi se quisquam impune tulisset 6.880 obvius armato, seu cum pedes iret in hostem, 6.881 seu spumantis equi foderet calcaribus armos. 6.882 Heu, miserande puer, si qua fata aspera rumpas, 6.883 tu Marcellus eris. Manibus date lilia plenis, 6.884 purpureos spargam flores, animamque nepotis 6.885 his saltem adcumulem donis, et fungar ii 6.886 munere—Sic tota passim regione vagantur
6.893 Sunt geminae Somni portae, quarum altera fertur 6.894 cornea, qua veris facilis datur exitus umbris; 6.895 altera candenti perfecta nitens elephanto, 6.896 sed falsa ad caelum mittunt insomnia Manes. 6.897 His ubi tum natum Anchises unaque Sibyllam
7.1 Tu quoque litoribus nostris, Aeneia nutrix, 7.2 aeternam moriens famam, Caieta, dedisti; 7.3 et nunc servat honos sedem tuus ossaque nomen 7.4 Hesperia in magna, siqua est ea gloria, signat. 7.5 At pius exsequiis Aeneas rite solutis, 7.6 aggere composito tumuli, postquam alta quierunt 7.7 aequora, tendit iter velis portumque relinquit. 7.8 Adspirant aurae in noctem nec candida cursus 7.9 Luna negat, splendet tremulo sub lumine pontus.
7.10 Proxima Circaeae raduntur litora terrae,
7.11 dives inaccessos ubi Solis filia lucos
7.12 adsiduo resonat cantu tectisque superbis
7.13 urit odoratam nocturna in lumina cedrum,
7.14 arguto tenuis percurrens pectine telas.
7.15 Hinc exaudiri gemitus iraeque leonum
7.16 vincla recusantum et sera sub nocte rudentum,
7.17 saetigerique sues atque in praesaepibus ursi
7.18 saevire ac formae magnorum ululare luporum,
7.19 quos hominum ex facie dea saeva potentibus herbis 7.20 induerat Circe in voltus ac terga ferarum. 7.21 Quae ne monstra pii paterentur talia Troes 7.22 delati in portus neu litora dira subirent, 7.23 Neptunus ventis implevit vela secundis 7.24 atque fugam dedit et praeter vada fervida vexit. 7.25 Iamque rubescebat radiis mare et aethere ab alto 7.26 Aurora in roseis fulgebat lutea bigis: 7.27 cum venti posuere omnisque repente resedit 7.28 flatus et in lento luctantur marmore tonsae. 7.29 Atque hic Aeneas ingentem ex aequore lucum 7.30 prospicit. Hunc inter fluvio Tiberinus amoeno 7.32 in mare prorumpit. Variae circumque supraque 7.33 adsuetae ripis volucres et fluminis alveo 7.34 aethera mulcebant cantu lucoque volabant. 7.35 flectere iter sociis terraeque advertere proras 7.36 imperat et laetus fluvio succedit opaco. 7.37 Nunc age, qui reges, Erato, quae tempora rerum, 7.38 quis Latio antiquo fuerit status, advena classem 7.39 cum primum Ausoniis exercitus appulit oris, 7.40 expediam et primae revocabo exordia pugnae. 7.41 tu vatem, tu, diva, mone. Dicam horrida bella, 7.42 dicam acies actosque animis in funera reges 7.43 Tyrrhenamque manum totamque sub arma coactam 7.44 Hesperiam. Maior rerum mihi nascitur ordo,
7.566 urguet utrimque latus nemoris, medioque fragosus 7.567 dat sonitum saxis et torto vertice torrens. 7.568 Hic specus horrendum et saevi spiracula Ditis 7.569 monstrantur, ruptoque ingens Acheronte vorago 7.570 pestiferas aperit fauces, quis condita Erinys,
8.714 At Caesar, triplici invectus Romana triumpho 8.715 moenia, dis Italis votum inmortale sacrabat, 8.716 maxuma tercentum totam delubra per urbem. 8.717 Laetitia ludisque viae plausuque fremebant; 8.718 omnibus in templis matrum chorus, omnibus arae; 8.719 ante aras terram caesi stravere iuvenci. 8.720 Ipse, sedens niveo candentis limine Phoebi, 8.721 dona recognoscit populorum aptatque superbis 8.722 postibus; incedunt victae longo ordine gentes, 8.723 quam variae linguis, habitu tam vestis et armis. 8.725 hic Lelegas Carasque sagittiferosque Gelonos 8.726 finxerat; Euphrates ibat iam mollior undis, 8.727 extremique hominum Morini, Rhenusque bicornis, 8.728 indomitique Dahae, et pontem indignatus Araxes.
11.42 Tene, inquit, miserande puer, cum laeta veniret, 11.43 invidit Fortuna mihi, ne regna videres 11.44 nostra neque ad sedes victor veherere paternas? 11.45 Non haec Evandro de te promissa parenti 11.46 discedens dederam, cum me complexus euntem 11.47 mitteret in magnum imperium metuensque moneret 11.48 acris esse viros, cum dura proelia gente. 11.49 Et nunc ille quidem spe multum captus ii 11.50 fors et vota facit cumulatque altaria donis: 11.51 nos iuvenem exanimum et nil iam caelestibus ullis 11.52 debentem vano maesti comitamur honore. 11.53 Infelix, nati funus crudele videbis! 11.54 Hi nostri reditus expectatique triumphi! 11.55 Haec mea magna fides! At non, Evandre, pudendis 11.56 vulneribus pulsum adspicies nec sospite dirum 11.57 optabis nato funus pater. Ei mihi, quantum 11.58 praesidium Ausonia et quantum tu perdis, Iule!
12.949 immolat et poenam scelerato ex sanguine sumit,
12.951 fervidus. Ast illi solvuntur frigore membra' ' None | sup>
5.814 and build a town? O city of our sires! 5.815 O venerated gods from haughty foes
6.174 This is a task indeed, a strife supreme.
6.176 Or quenchless virtue carried to the stars, 6.177 Children of gods, have such a victory won. 6.178 Grim forests stop the way, and, gliding slow, 6.179 Cocytus circles through the sightless gloom. 6.180 But if it be thy dream and fond desire ' "6.181 Twice o'er the Stygian gulf to travel, twice " '6.182 On glooms of Tartarus to set thine eyes, 6.183 If such mad quest be now thy pleasure—hear 6.184 What must be first fulfilled . A certain tree 6.185 Hides in obscurest shade a golden bough, 6.186 of pliant stems and many a leaf of gold, 6.187 Sacred to Proserpine, infernal Queen. 6.188 Far in the grove it hides; in sunless vale 6.189 Deep shadows keep it in captivity. 6.190 No pilgrim to that underworld can pass 6.191 But he who plucks this burgeoned, leafy gold; 6.192 For this hath beauteous Proserpine ordained ' "6.193 Her chosen gift to be. Whene'er it is culled, " '6.194 A branch out-leafing in like golden gleam, 6.195 A second wonder-stem, fails not to spring. 6.196 Therefore go seek it with uplifted eyes! 6.197 And when by will of Heaven thou findest it, 6.198 Reach forth and pluck; for at a touch it yields, 6.199 A free and willing gift, if Fate ordain; 6.200 But otherwise no mortal strength avails, 6.201 Nor strong, sharp steel, to rend it from the tree. ' "6.202 Another task awaits; thy friend's cold clay " '6.203 Lies unentombed. Alas! thou art not ware 6.204 (While in my house thou lingerest, seeking light) 6.205 That all thy ships are by his death defiled. 6.206 Unto his resting-place and sepulchre, 6.207 Go, carry him! And sable victims bring, 6.208 In expiation, to his mournful shade. 6.209 So at the last on yonder Stygian groves, 6.210 And realms to things that breathe impassable, 6.212 Aeneas then drew forth, with downcast eyes, 6.213 From that dark cavern, pondering in his heart 6.214 The riddle of his fate. His faithful friend 6.215 Achates at his side, with paces slow, 6.216 Companioned all his care, while their sad souls 6.217 Made mutual and oft-renewed surmise 6.218 What comrade dead, what cold and tombless clay, ' "6.219 The Sibyl's word would show. " '6.220 But as they mused, 6.221 Behold Misenus on the dry sea-sands, 6.222 By hasty hand of death struck guiltless down! 6.223 A son of Aeolus, none better knew ' "6.224 To waken heroes by the clarion's call, " "6.225 With war-enkindling sound. Great Hector's friend " "6.226 In happier days, he oft at Hector's side " '6.227 Strode to the fight with glittering lance and horn. 6.228 But when Achilles stripped his fallen foe, 6.229 This dauntless hero to Aeneas gave 6.230 Allegiance true, in not less noble cause. 6.231 But, on a day, he chanced beside the sea 6.232 To blow his shell-shaped horn, and wildly dared 6.233 Challenge the gods themselves to rival song; 6.234 Till jealous Triton, if the tale be true, 6.235 Grasped the rash mortal, and out-flung him far
6.296 They gather up and burn the gifts of myrrh, ' "
6.336 Then lo! at dawn's dim, earliest beam began " '6.337 Beneath their feet a groaning of the ground : 6.338 The wooded hill-tops shook, and, as it seemed, 6.339 She-hounds of hell howled viewless through the shade, 6.340 To hail their Queen. “Away, 0 souls profane! 6.341 Stand far away!” the priestess shrieked, “nor dare 6.342 Unto this grove come near! Aeneas, on! 6.343 Begin thy journey! Draw thy sheathed blade! ' "6.344 Now, all thy courage! now, th' unshaken soul!” " '6.345 She spoke, and burst into the yawning cave 6.346 With frenzied step; he follows where she leads, 6.348 Ye gods! who rule the spirits of the dead! 6.349 Ye voiceless shades and silent lands of night! 6.350 0 Phlegethon! 0 Chaos! let my song, 6.351 If it be lawful, in fit words declare 6.352 What I have heard; and by your help divine 6.353 Unfold what hidden things enshrouded lie
6.355 They walked exploring the unpeopled night, ' "6.356 Through Pluto's vacuous realms, and regions void, " "6.357 As when one's path in dreary woodlands winds " "6.358 Beneath a misty moon's deceiving ray, " '6.359 When Jove has mantled all his heaven in shade, 6.360 And night seals up the beauty of the world. 6.361 In the first courts and entrances of Hell 6.362 Sorrows and vengeful Cares on couches lie : 6.363 There sad Old Age abides, Diseases pale, 6.364 And Fear, and Hunger, temptress to all crime; 6.365 Want, base and vile, and, two dread shapes to see, ' "6.366 Bondage and Death : then Sleep, Death's next of kin; " '6.367 And dreams of guilty joy. Death-dealing War 6.368 Is ever at the doors, and hard thereby ' "6.369 The Furies' beds of steel, where wild-eyed Strife " 6.371 There in the middle court a shadowy elm
6.381 Aeneas, shuddering with sudden fear, 6.382 Drew sword and fronted them with naked steel; 6.383 And, save his sage conductress bade him know
6.640 Deiphobus Deïphobus is seen,—his mangled face,
6.644 That strove to hide its face and shameful scar;
6.662 The shades of thy Deiphobus received. ' "6.663 My fate it was, and Helen's murderous wrong, " '6.664 Wrought me this woe; of her these tokens tell. 6.665 For how that last night in false hope we passed, ' "
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!
6.781 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;
6.791 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 " 6.817 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
6.860 And each bright brow a snow-white fillet wears. 6.861 Unto this host the Sibyl turned, and hailed 6.862 Musaeus, midmost of a numerous throng, ' "6.863 Who towered o'er his peers a shoulder higher: " '6.864 “0 spirits blest! 0 venerable bard! 6.865 Declare what dwelling or what region holds 6.866 Anchises, for whose sake we twain essayed 6.867 Yon passage over the wide streams of hell.” 6.868 And briefly thus the hero made reply: 6.869 “No fixed abode is ours. In shadowy groves 6.870 We make our home, or meadows fresh and fair, 6.871 With streams whose flowery banks our couches be. 6.872 But you, if thitherward your wishes turn, 6.873 Climb yonder hill, where I your path may show.” 6.874 So saying, he strode forth and led them on, 6.875 Till from that vantage they had prospect fair 6.876 of a wide, shining land; thence wending down, 6.877 They left the height they trod; for far below 6.878 Father Anchises in a pleasant vale 6.879 Stood pondering, while his eyes and thought surveyed 6.880 A host of prisoned spirits, who there abode 6.881 Awaiting entrance to terrestrial air. 6.882 And musing he reviewed the legions bright 6.883 of his own progeny and offspring proud— 6.884 Their fates and fortunes, virtues and great deeds. 6.885 Soon he discerned Aeneas drawing nigh ' "6.886 o'er the green slope, and, lifting both his hands " 6.893 Thy kindred accent mingling with my own? 6.894 I cherished long this hope. My prophet-soul 6.895 Numbered the lapse of days, nor did my thought ' "6.896 Deceive. 0, o'er what lands and seas wast driven " '6.897 To this embrace! What perils manifold
7.1 One more immortal name thy death bequeathed, 7.2 Nurse of Aeneas, to Italian shores, 7.3 Caieta ; there thy honor hath a home; ' "7.4 Thy bones a name: and on Hesperia's breast " '7.5 Their proper glory. When Aeneas now 7.6 The tribute of sepulchral vows had paid ' "7.7 Beside the funeral mound, and o'er the seas " '7.8 Stillness had fallen, he flung forth his sails, 7.9 And leaving port pursued his destined way.
7.10 Freshly the night-winds breathe; the cloudless moon
7.11 Outpours upon his path unstinted beam,
7.12 And with far-trembling glory smites the sea.
7.13 Close to the lands of Circe soon they fare, ' "
7.14 Where the Sun's golden daughter in far groves " 7.15 Sounds forth her ceaseless song; her lofty hall
7.16 Is fragrant every night with flaring brands
7.17 of cedar, giving light the while she weaves
7.18 With shrill-voiced shuttle at her linens fine.
7.19 From hence are heard the loud lament and wrath 7.20 of lions, rebels to their linked chains 7.21 And roaring all night long; great bristly boars 7.22 And herded bears, in pinfold closely kept, 7.23 Rage horribly, and monster-wolves make moan; 7.24 Whom the dread goddess with foul juices strong 7.25 From forms of men drove forth, and bade to wear ' "7.26 the mouths and maws of beasts in Circe's thrall. " '7.27 But lest the sacred Trojans should endure 7.28 uch prodigy of doom, or anchor there 7.29 on that destroying shore, kind Neptune filled 7.30 their sails with winds of power, and sped them on 7.32 Now morning flushed the wave, and saffron-garbed 7.33 Aurora from her rose-red chariot beamed 7.34 in highest heaven; the sea-winds ceased to stir; 7.35 a sudden calm possessed the air, and tides 7.36 of marble smoothness met the laboring oar. 7.37 Then, gazing from the deep, Aeneas saw ' "7.38 a stretch of groves, whence Tiber 's smiling stream, " '7.39 its tumbling current rich with yellow sands, 7.40 burst seaward forth: around it and above 7.41 hore-haunting birds of varied voice and plume 7.42 flattered the sky with song, and, circling far ' "7.43 o'er river-bed and grove, took joyful wing. " '7.44 Thither to landward now his ships he steered,
7.566 thy warriors in arms! Swift sallying forth 7.567 from thy strong city-gates, on to the fray 7.568 exultant go! Assail the Phrygian chiefs ' "7.569 who tent them by thy beauteous river's marge, " "7.570 and burn their painted galleys! 't is the will " 8.714 Olympus calls. My goddess-mother gave 8.715 long since her promise of a heavenly sign 8.716 if war should burst; and that her power would bring 8.717 a panoply from Vulcan through the air, 8.718 to help us at our need. Alas, what deaths ' "8.719 over Laurentum's ill-starred host impend! " '8.720 O Turnus, what a reckoning thou shalt pay 8.721 to me in arms! O Tiber, in thy wave 8.722 what helms and shields and mighty soldiers slain 8.723 hall in confusion roll! Yea, let them lead 8.725 He said: and from the lofty throne uprose. 8.726 Straightway he roused anew the slumbering fire 8.727 acred to Hercules, and glad at heart 8.728 adored, as yesterday, the household gods
11.42 his darling child. Around him is a throng 11.43 of slaves, with all the Trojan multitude, 11.44 and Ilian women, who the wonted way ' "11.45 let sorrow's tresses loosely flow. When now " '11.46 Aeneas to the lofty doors drew near, 11.47 all these from smitten bosoms raised to heaven ' "11.48 a mighty moaning, till the King's abode " '11.49 was loud with anguish. There Aeneas viewed 11.50 the pillowed head of Pallas cold and pale, 11.51 the smooth young breast that bore the gaping wound 11.52 of that Ausonian spear, and weeping said: ' "11.53 “Did Fortune's envy, smiling though she came, " '11.54 refuse me, hapless boy, that thou shouldst see 11.55 my throne established, and victorious ride ' "11.56 beside me to thy father's house? Not this " '11.57 my parting promise to thy King and sire, 11.58 Evander, when with friendly, fond embrace
12.949 of Troy, Rutulia, and Italy
12.951 on lofty rampart, or in siege below ' ' None |
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79. Vergil, Georgics, 1.425
Tagged with subjects: • acrostics, funerary
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 57; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 57
sup>
1.425 ordine respicies, numquam te crastina fallet'' None | sup>
1.425 And through what heavenly cycles wandereth'' None |
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80. None, None, nan
Tagged with subjects: • Achilles, and funeral games • Nonnus, funeral games
Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 83; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 32
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81. None, None, nan
Tagged with subjects: • Cyzicus, funeral of • Funeral • Valerius Flaccus, funerals in • acrostics, funerary
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 57, 58, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 168, 169; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 57, 58, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112
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82. None, None, nan
Tagged with subjects: • Gorgias of Leontini, Funeral Oration
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277
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83. None, None, nan
Tagged with subjects: • Funeral/funerary • funerary epigraphy • funerary epigraphynan, epitaphs • rituals, funerary
Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 123, 125, 143; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 125, 135, 139
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84. None, None, nan
Tagged with subjects: • Funerary ritual, practices • color, in funerary laws • funerals, of members of a thiasos • funerary • law, funerary • women, funerary laws and
Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 76, 77, 89; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 20, 21; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223
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85. None, None, nan
Tagged with subjects: • color, in funerary laws • funerary • law, funerary • women, funerary laws and
Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 75, 76, 77; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 20, 21
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86. None, None, nan
Tagged with subjects: • cult, funerary • funeral • funeral games • law, funerary • women, funerary laws and
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 135, 136, 172; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 77, 85
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87. None, None, nan
Tagged with subjects: • Funerary, monuments • funeral, public • public funerals • senate, in Latin and Greek,, funerals • statues, funerary
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 373; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 82, 83; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 199; Talbert (1984), The Senate of Imperial Rome, 370
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88. None, None, nan
Tagged with subjects: • Funerary monuments, of women with tympana • Priestesses, funerary markers of • priests and priestesses, public funerary monuments of
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 235; Parker (2005), Polytheism and Society at Athens, 95
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89. None, None, nan
Tagged with subjects: • Funeral Speech • acrostics, funerary • altars, funerary • commemoration, funerary, cost of • commemoration, funerary, ius liberorum • commemoration, funerary, of freedwomen • commemoration, funerary, of slaves • commemoration, funerary, of women • commemoration, funerary, precise age recorded • funeral(s) • funerals, funerary rituals • funerary epigraphy • funerary epigraphynan, epitaphs • funerary epigraphynan, ‘epigraphic habit’ • funerary inscriptions/epitaphs, erasures in • funerary inscriptions/epitaphs, with legal content • funerary monuments • funerary monuments, associations involvement with, • funerary monuments, legal aspects • rituals, funerary
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 57; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 314, 413, 571, 574, 576, 583, 584, 585, 640; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 77; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 60, 61, 103, 104, 131, 132, 133, 179, 254; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 157; Poulsen (2021), Usages of the Past in Roman Historiography, 237; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 57; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 109, 113, 119
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90. None, None, nan
Tagged with subjects: • altars, funerary • commemoration, funerary, of freedwomen • commemoration, funerary, of women • dress, funerary • funerals • funerals, funerary rituals • funerary epigraphy • funerary inscriptions/epitaphs, erasures in • funerary monuments • nudity, funerary • rituals, funerary
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 314, 571, 583, 584, 585; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 42, 92; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 60, 61, 106, 131, 132, 133; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 109, 119
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91. None, None, nan
Tagged with subjects: • Chariton (Chareas and Kallirhoe), on funeral rites of Kallirhoe • Funerary, monuments • Gorgias of Leontini, Funeral Oration • Helios, depiction in funeral reliefs • Kyzikos,, funeral of Apollonis at • funeral • funerals, funerary rituals • graves, funerary monuments • public funerals
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 620; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 175; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 106; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 141, 223; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 302; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 199; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 243; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277
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92. None, None, nan
Tagged with subjects: • Gorgias’ Funeral Speech • Lysias, works, Funeral Speech • State funeral for the war dead, and individuality • State funeral for the war dead, casualty lists • State funeral for the war dead, collective status • State funeral for the war dead, discursive parameters • State funeral for the war dead, rituals • Thucydides, Pericles’ funeral oration • Thucydides,funeral speech • funeral oration • funeral oration, and individuality • funeral oration, catalogue of exploits • funeral oration, depiction of democracy
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60, 62, 63, 64, 65, 139, 192; Hesk (2000), Deception and Democracy in Classical Athens, 27, 112, 171; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115, 116, 117, 118
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93. None, None, nan
Tagged with subjects: • Valerius Flaccus, funerals in
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 106; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 106
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