|1. Hesiod, Works And Days, 2-3, 5-8, 53-105, 123, 172-173 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Demeter, as grain/ agricultural goddess • Dikê (goddess) • Leto (goddess) • Night (goddess) • god(s)/goddess • goddesses, textile work • gods and goddesses, depiction/imagery of • hope, worshipped as goddess (Spes Vetus) • parthenoi, goddesses • textile work, goddesses'
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 119; Brule (2003), Women of Ancient Greece, 35; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 42, 44; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 153; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 171, 319, 321; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 185; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110
2 δεῦτε, Δίʼ ἐννέπετε, σφέτερον πατέρʼ ὑμνείουσαι· 3 ὅντε διὰ βροτοὶ ἄνδρες ὁμῶς ἄφατοί τε φατοί τε,
5 ῥέα μὲν γὰρ βριάει, ῥέα δὲ βριάοντα χαλέπτει, 6 ῥεῖα δʼ ἀρίζηλον μινύθει καὶ ἄδηλον ἀέξει, 7 ῥεῖα δέ τʼ ἰθύνει σκολιὸν καὶ ἀγήνορα κάρφει 8 Ζεὺς ὑψιβρεμέτης, ὃς ὑπέρτατα δώματα ναίει.
53 τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς·
54 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς,
54 ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε.
5 χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας,
56 σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν.
57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες
58 τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.' '60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 6
2 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 6
5 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 7
2 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 7
5 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 8
2 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 8
5 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 9
2 νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93 αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 9
5 ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96 μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97 ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98 ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99 αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 10
2 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 10
5 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. 1
23 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 17
2 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ' None
2 Come hither and of Zeus, your father, tell, 3 Through whom all mortal men throughout their day
5 So great is he. He strengthens easily 6 The weak, makes weak the strong and the well-known 7 Obscure, makes great the low; the crooked he 8 Makes straight, high-thundering Zeus upon his throne.
53 The honourable son of Iapetu
54 Stole it from counsellor Zeus and in his guile
5 He hid it in a fennel stalk and thu
56 Hoodwinked the Thunderer, who aired his bile,
57 Cloud-Gatherer that he was, and said: “O son
58 of Iapetus, the craftiest god of all,
59 You stole the fire, content with what you’d done, 60 And duped me. So great anguish shall befall 61 Both you and future mortal men. A thing 6
2 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 6
5 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 71 Her how to weave; upon her head allure 7
2 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 7
5 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 8
2 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 8
5 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 90 A bane to all mankind. When they had hatched 91 This perfect trap, Hermes, that man of fame, 9
2 The gods’ swift messenger, was then dispatched 93 To Epimetheus. Epimetheus, though, 94 Ignored Prometheus’ words not to receive 9
5 A gift from Zeus but, since it would cause woe 96 To me, so send it back; he would perceive 97 This truth when he already held the thing. 98 Before this time men lived quite separately, 99 Grief-free, disease-free, free of suffering, 100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 10
2 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 10
5 Still safe within its lip, not leaping out 1
23 In plenty, while in death they seemed subdued 17
2 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content ' None
|2. Hesiod, Theogony, 16, 27-28, 30-32, 37-38, 44, 60, 65-74, 76, 78, 80-81, 83-87, 91-93, 105-109, 111, 114-118, 120-122, 126-127, 135, 157-158, 173-174, 180, 183-186, 188-206, 229, 281, 313-332, 346-348, 350, 430, 432-447, 450-457, 459-464, 467, 470-473, 475, 479-483, 490-491, 616, 626, 707, 748-754, 794, 884, 901-906, 910, 928 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite, Assyrian goddess associated with • Aphrodite, as martial goddess • Artemis (goddess) • Circe, and Parmenides’ goddess • Demeter, as grain/ agricultural goddess • Dikê (goddess) • Dione (goddess) • Eileithyia (goddess) • Fates (goddesses, Moirai) • Ge (Gaea/Gaia, goddess) • Great Goddess • Hekate (goddess) • Hera (goddess) • Hera (goddess), depictions of • Hera, Assyrian goddess associated with • Hera, mother-goddess • Hesiod, and Parmenides’ goddess • Hestia, as virgin goddess • Homer, Iliad, and Parmenides’ goddess • Leto (goddess) • Leto, goddess, of Egypt • Mnemosyne (goddess) • Muses (goddesses) • Night (goddess) • Parmenides’ goddess, and Circe • Parmenides’ goddess, and Hesiod’s Muses • Parmenides’ goddess, and epic Muses • Parmenides’ goddess, and first-person speech, use of • Pausanias, on Artemis as civic goddess • Syrian Goddess • Themis (goddess) • all the gods (and goddesses),invoking • god(s)/goddess • goddess • goddesses • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, chthonian • gods and goddesses, depiction/imagery of • gods and goddesses, origins • gods and goddesses, pantheon • gods and goddesses, personifications (the Fates) • gods and goddesses, unity and plurality • pastoralism, Artemis/hunting goddesses associated with
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 49, 50, 51, 52, 54, 55, 61, 62, 145, 146, 147; Bernabe et al. (2013), Redefining Dionysos, 264; Brule (2003), Women of Ancient Greece, 11, 13; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 24, 32, 49, 71, 75, 236, 296; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 58; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 42, 43, 56, 86, 87, 93, 160, 361, 362, 371, 376, 377, 379, 380, 524; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 99, 100, 101, 102, 103, 104; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 125; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 34, 65, 66, 140, 163, 164, 165, 166, 167, 168, 169, 170, 171, 173, 228, 232; Mikalson (2003), Herodotus and Religion in the Persian Wars, 230; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 160; Peels (2016), Hosios: A Semantic Study of Greek Piety, 57; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 256; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62, 102, 123, 173, 186, 286; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122
16 καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
30 καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 31 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32 θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα.
37 ὑμνεῦσαι τέρπουσι μέγαν νόον ἐντὸς Ὀλύμπου, 38 εἰρεῦσαι τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
44 θεῶν γένος αἰδοῖον πρῶτον κλείουσιν ἀοιδῇ
60 ἣ δʼ ἔτεκʼ ἐννέα κούρας ὁμόφρονας, ᾗσιν ἀοιδὴ
65 ἐν θαλίῃς· ἐρατὴν δὲ διὰ στόμα ὄσσαν ἱεῖσαι 66 μέλπονται πάντων τε νόμους καὶ ἤθεα κεδνὰ 67 ἀθανάτων κλείουσιν, ἐπήρατον ὄσσαν ἱεῖσαι. 68 αἳ τότʼ ἴσαν πρὸς Ὄλυμπον ἀγαλλόμεναι ὀπὶ καλῇ, 69 ἀμβροσίῃ μολπῇ· περὶ δʼ ἴαχε γαῖα μέλαινα 70 ὑμνεύσαις, ἐρατὸς δὲ ποδῶν ὕπο δοῦπος ὀρώρει 71 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει, 72 αὐτὸς ἔχων βροντὴν ἠδʼ αἰθαλόεντα κεραυνόν, 73 κάρτει νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα 74 ἀθανάτοις διέταξεν ὁμῶς καὶ ἐπέφραδε τιμάς.
76 ἐννέα θυγατέρες μεγάλου Διὸς ἐκγεγαυῖαι,
78 Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε
80 ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ. 81 ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο
83 τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, 84 τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ 85 πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας 86 ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων 87 αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν·
91 ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92 αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 93 τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν.
105 κλείετε δʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων,'106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, 107 Νυκτός τε δνοφερῆς, οὕς θʼ ἁλμυρὸς ἔτρεφε Πόντος. 108 εἴπατε δʼ, ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο 109 καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θυίων,
111 οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων
114 ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι 115 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. 1
16 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.
126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ 1
27 Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι,
135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε
157 πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158 Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ
173 ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη· 174 εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν 1
80 μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς 1
83 ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι, 184 πάσας δέξατο Γαῖα· περιπλομένων δʼ ἐνιαυτῶν 185 γείνατʼ Ἐρινῦς τε κρατερὰς μεγάλους τε Γίγαντας, 186 τεύχεσι λαμπομένους, δολίχʼ ἔγχεα χερσὶν ἔχοντας,
188 μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι 189 κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ, 190 ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς 1
91 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 192 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193 ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. 194 ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 195 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 196 ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 197 κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ 198 θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις· 199 Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200 ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202 γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. 203 ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε 204 μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, 205 παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206 τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε.
229 Νείκεά τε ψευδέας τε Λόγους Ἀμφιλλογίας τε
281 ἔκθορε Χρυσαωρ τε μέγας καὶ Πήγασος ἵππος.
313 τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν 314 Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη 315 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ. 3
16 καὶ τὴν μὲν Διὸς υἱὸς ἐνήρατο νηλέι χαλκῷ 317 Ἀμφιτρυωνιάδης σὺν ἀρηιφίλῳ Ἰολάῳ 318 Ηρακλέης βουλῇσιν Ἀθηναίης ἀγελείης. 319 ἣ δὲ Χίμαιραν ἔτικτε πνέουσαν ἀμαιμάκετον πῦρ, 320 δεινήν τε μεγάλην τε ποδώκεά τε κρατερήν τε· 321 τῆς δʼ ἦν τρεῖς κεφαλαί· μία μὲν χαροποῖο λέοντος, 322 ἣ δὲ χιμαίρης, ἣ δʼ ὄφιος, κρατεροῖο δράκοντος, 323 πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, 324 δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο. 325 τὴν μὲν Πήγασος εἷλε καὶ ἐσθλὸς Βελλεροφόντης. 326 ἣ δʼ ἄρα Φῖκʼ ὀλοὴν τέκε Καδμείοισιν ὄλεθρον 3
27 Ὅρθῳ ὑποδμηθεῖσα Νεμειαῖόν τε λέοντα, 328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις 329 γουνοῖσιν κατένασσε Νεμείης, πῆμʼ ἀνθρώποις. 3
30 ἔνθʼ ἄρʼ ὃ οἰκείων ἐλεφαίρετο φῦλʼ ἀνθρώπων, 331 κοιρανέων Τρητοῖο Νεμείης ἠδʼ Ἀπέσαντος· 332 ἀλλά ἑ ἲς ἐδάμασσε βίης Ἡρακληείης.
346 τίκτε δὲ θυγατέρων ἱερὸν γένος, αἳ κατὰ γαῖαν 347 ἄνδρας κουρίζουσι σὺν Ἀπόλλωνι ἄνακτι 348 καὶ Ποταμοῖς, ταύτην δὲ Διὸς πάρα μοῖραν ἔχουσι,
350 Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς 4
30 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν·
432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 4
37 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν.
440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται,
441 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ,
442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν,
443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ.
444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν·
445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν
446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα,
447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν.
450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. 453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν,
459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 4
60 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι
467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον.
470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης.
475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι
479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 4
80 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 4
83 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης,
490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 4
91 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 6
16 καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει.
626 Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις·
707 βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν,
748 ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
794 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
884 Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
910 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων
928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, ' None
16 The archeress, and Lord Poseidon who
27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity,
30 False things that yet seem true, but we know well 31 How to speak truth at will.” Thus fluidly 32 Spoke Zeus’s daughters. Then they gave to me
37 The blessed gods they bade me, but to praise 38 Themselves both first and last. Why do I raise,
44 The house their lips emit the sweetest sound,
60 Who in Eleuthera maintains sovereignty
65 From all the gods. After a year went past, 66 The seasons rolling by, she bore at last 67 Nine daughters, all of one accord, and they 68 Were set on singing, free from all dismay, 69 Near snowy Olympus’ peak, where stand, right there, 70 Bright dancing-places and fine dwellings where 71 The Graces and Desire dwelt quite free 72 of care while singing songs delightfully 73 of the gods’ laws and all the goodly way 74 of the immortals. offering up their praise
76 In their mellifluous tones and uttering
78 And underneath their feet a lovely sound
80 With lightning and with thunder holding sway 81 In heaven, once Cronus he’d subjugated
83 Their rights. Lord Zeus begat this company 84 of Muses, Thalia, Melpomene, 85 Clio, Euterpe and Terpsichory, 86 And Polyhymnia, Calliope, 87 Urania, Erato: but the best
91 She serves. Each god-nursed king whom they adore, 92 Beholding him at birth, for him they pour 93 Sweet dew upon his tongue that there may flow
105 of kings comes from Lord Zeus. Happy are those'106 Loved by the Muses, for sweet speaking flow 107 Out of their mouths. One in a sudden plight 108 May live in sorrow, trembling with fright 109 And sick at heart, but singers, ministering
111 And all the deeds that they’ve performed so well,
114 Such is the precious gift of each goddess. 115 Hail, Zeus’s progeny, and give to me 1
16 A pleasing song and laud the company 117 of the immortal gods, and those created 118 In earthly regions and those generated
120 Tell how the gods and Earth first came to be, 121 The streams, the swelling sea and up on high 122 The gleaming stars, broad Heaven in the sky,
126 To many-valed Olympus found their way. 1
27 Therefore, Olympian Muses, tell to me,
135 Their prudent judgment. Chaos then created
157 Brontes, who gave the thunderbolt to Zeus, 158 And Steropes, who also for his use
173 They were the foulest of the progeny 174 of Earth and Heaven and earned the enmity 1
80 And so devised a piece of cleverness, 1
83 Her scheme to all her brood in consolation, 184 Although her heart was sore with indignation. 185 “Children, your father’s sinful, so hear me,” 186 She said, “that he might pay the penalty.”
188 But wily Cronus put aside his dread 189 And answered, “I will do what must be done, 190 Mother. I don’t respect The Evil One.” 1
91 At what he said vast Earth was glad at heart 192 And in an ambush set her child apart 193 And told him everything she had in mind. 194 Great Heaven brought the night and, since he pined 195 To couple, lay with Earth. Cronus revealed 196 Himself from where he had been well concealed, 197 Stretched out one hand and with the other gripped 198 The great, big, jagged sickle and then ripped 199 His father’s genitals off immediately 200 And cast them down, nor did they fruitlessly 201 Descend behind him, because Earth conceived 202 The Furies and the Giants, who all wore 203 Bright-gleaming armour, and long spears they bore, 204 And the Nymphs, called Meliae by everyone; 205 And when the flinty sickle’s work was done, 206 Then Cronus cast into the surging sea
229 Sweet loving, gentleness and trickery
281 Protomedea, Cymo, Eione,
313 From her dead body, Pegasus called thu 314 Since he was born near the springs of Oceanus, 315 Chrysaor since at the moment of his birth 3
16 He held a gold sword. Pegasus left the earth, 317 The mother of all flocks, and flew away 318 Up to the deathless gods, where he would stay: 319 He brought to prudent Zeus his weaponry, 320 Thunder and lightning. To Callirrhoe, 321 Begat by glorious Ocean, Chrysaor 322 Was joined in love, and Calirrhoe bore 323 The creature with three heads, Geryones, 324 But in sea-girt Erythea, Heracle 325 Slew him among his oxen on that day 326 He drove his wide-browed oxen on the way 3
27 To holy Tiryns, after he had gone 328 Across the sea and slain Eurytion 329 The herdsman in an inky-black homestead 3
30 And Orthus. She then bore a monster, dread 331 And powerful, in a hollow cave: and it 332 Looked like no god or man, no, not a whit,
346 People have said, was joined in union 347 With her of the flashing eyes, and she grew round 348 And bore fierce offspring – first Orthis, the hound
350 The loud-voiced Cerberus who eats raw meat, 4
30 The star Eosphorus came after these,
432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 4
37 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide,
440 And ever they continue to reside
441 With Zeus the Thunderer; thus Styx had planned
442 That day when Lightning Zeus sent a command
443 That all the gods to broad Olympus go
444 And said that, if they helped him overthrow
445 The Titans, then he vowed not to bereave
446 Them of their rights but they would still receive
447 The rights they’d had before, and, he explained,
450 Those very privileges, as is just. 451 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity 453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign
459 With Coeus lay and brought forth the goddess, 4
60 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed
467 He gave her splendid gifts that she might keep
470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow
475 Born of both Earth and Ocean who possessed
479 Her of what those erstwhile divinities, 4
80 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 4
83 Still holds. And since Hecate does not posse
490 By her she elevates, and when men gird 4
91 Themselves for deadly battle, there she’ll be 6
16 Would have, great lord of all.” But Zeus well knew
626 He would not give to mortal men below
707 To say. The Titans have been wrangling
748 With fury; from Olympus then he came, 749 Showing his strength and hurling lightning 750 Continually; his bolts went rocketing 751 Nonstop from his strong hand and, whirling, flashed 752 An awesome flame. The nurturing earth then crashed 753 And burned, the mighty forest crackling 754 Fortissimo, the whole earth smouldering,
794 Because bronze portals had been fitted there
884 Because he is upright, the clamorou
901 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range.
910 And hard he thundered so that terribly
928 Well-shored, from high Olympus he took flight, ' None
|3. Homer, Iliad, 1.238, 2.484-2.492, 3.277, 6.297-6.311, 6.428, 9.457, 14.153-14.255, 14.260-14.353, 15.36-15.38, 21.470, 22.304-22.305, 24.603-24.606, 24.609 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, as martial goddess • Artemis, goddess and cult, Anger, wrath • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Fertility goddess • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Revenge, vengeance • Artemis, goddess and cult, Scrota of bulls • Artemis, goddess and cult, Tutelary goddess • Athena (goddess) • Athena, as palace goddess • Circe, and Parmenides’ goddess • Dikê (goddess) • Earth, bodies in, blessed or afflicted by moon-goddess, bolts of, barred by Proserpina • Ge (Gaea/Gaia, goddess) • Hekate (goddess) • Hera (goddess) • Hera, Aeolian Goddess • Hesiod, and Parmenides’ goddess • Homer, Iliad, and Parmenides’ goddess • Juno, goddess of marriage • Leto (goddess) • Libyan goddesses • Magna Mater, see Great Mother Majesty, of our goddess, power to express • Muses (goddesses) • Parmenides’ goddess, and Circe • Parmenides’ goddess, and Hesiod’s Muses • Parmenides’ goddess, and epic Muses • Parmenides’ goddess, and first-person speech, use of • Pausanias, on Artemis as civic goddess • Peace (goddess) • Persephone (goddess) • Subordination (and inferiority), of goddesses • Thanks, to great goddess, to Mithras, chief priest • Themis (goddess) • all the gods (and goddesses),invoking • antagonism, between goddesses and heroines • goddesses, as sisters of heroines • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, chthonian • gods and goddesses, depiction/imagery of • gods and goddesses, offerings of robes (peplos) • gods and goddesses, origins • gods and goddesses, pantheon • gods and goddesses, universal and local nature of • heroines, as sisters of goddesses • pastoralism, Artemis/hunting goddesses associated with • women, dedication of clothing (peplos) to goddesses
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 11, 87, 157, 158, 160, 161, 359, 371; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 283; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 99, 100, 101, 102, 103, 104, 105, 114; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117, 325; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 152, 224, 225, 293; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 325; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 98, 136; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 59, 144; Peels (2016), Hosios: A Semantic Study of Greek Piety, 57; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 195; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 183; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 199, 288; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 216, 257; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82
1.238 ἐν παλάμῃς φορέουσι δικασπόλοι, οἵ τε θέμιστας
2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487 οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488 πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489 οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490 φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον·
3.277 Ἠέλιός θʼ, ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις,
6.297 αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298 τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299 Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301 αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302 ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304 εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305 πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306 ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307 πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308 ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309 ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310 ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. 6.311 ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη.
6.428 πατρὸς δʼ ἐν μεγάροισι βάλʼ Ἄρτεμις ἰοχέαιρα.
9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154 στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155 τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156 αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157 Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159 μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160 ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162 ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163 εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164 ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165 χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166 βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168 κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169 ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170 ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171 λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172 ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173 τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174 ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175 τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176 πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177 καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178 ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179 ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180 χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181 ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182 ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183 τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184 κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185 καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187 αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188 βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189 τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190 ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191 ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192 οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193 τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195 αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196 εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211 τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212 οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213 Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217 πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218 τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219 τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220 ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221 ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222 ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223 μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224 ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226 Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227 σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228 ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229 ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230 Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231 ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232 ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233 Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234 ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235 πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236 κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237 αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238 δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239 χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240 τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241 τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260 τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263 τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264 Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265 ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266 ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267 ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268 δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν.' '14.270 ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271 ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273 τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275 ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292 Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297 στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298 Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299 ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331 εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332 Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333 πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334 εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335 πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336 ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337 ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338 ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340 ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342 Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343 ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344 χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345 οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348 λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349 πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350 τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351 καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352 ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353 ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν·
15.36 ἴστω νῦν τόδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε 15.37 καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅς τε μέγιστος 15.38 ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι,
21.470 τὸν δὲ κασιγνήτη μάλα νείκεσε πότνια θηρῶν
22.304 μὴ μὰν ἀσπουδί γε καὶ ἀκλειῶς ἀπολοίμην, 22.305 ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι.
24.603 τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο 24.604 ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες. 24.605 τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο 24.606 χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα,
24.609 τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν.'' None
1.238 nor shall it again grow green, for the bronze has stripped it on all sides of leaves and bark, and now the sons of the Achaeans carry it in their hands when they act as judges, those who guard the ordices that come from Zeus; and this shall be for you a mighty oath. Surely some day a longing for Achilles will come upon the sons of the Achaeans
2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains,
3.277 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
6.297 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ' "6.310 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " "
6.428 And my mother, that was queen beneath wooded Placus, her brought he hither with the rest of the spoil, but thereafter set her free, when he had taken ransom past counting; and in her father's halls Artemis the archer slew her. Nay, Hector, thou art to me father and queenly mother, " 9.457 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "14.155 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.159 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '14.160 how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165 upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170 With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175 Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180 and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185 veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 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, 14.225 but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230 and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235 and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340 Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew.
15.36 and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love,
21.470 But his sister railed at him hotly, even the queen of the wild beasts, Artemis of the wild wood, and spake a word of reviling:Lo, thou fleest, thou god that workest afar, and to Poseidon hast thou utterly yielded the victory, and given him glory for naught! Fool, why bearest thou a bow thus worthless as wind?
22.304 Now of a surety is evil death nigh at hand, and no more afar from me, neither is there way of escape. So I ween from of old was the good pleasure of Zeus, and of the son of Zeus, the god that smiteth afar, even of them that aforetime were wont to succour me with ready hearts; but now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, 22.305 but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare;
24.603 and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all.
24.609 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. ' ' None
|4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Artemis (goddess), Laphria festival • Artemis (goddess), sanctuary at Delos • Artemis, goddess and cult, Anger, wrath • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Revenge, vengeance • Birth of Dionysus, Artemis as birth goddess • Boeotia, fibula with two naked goddesses from • Crete, hunting goddesses of • Dikê (goddess) • Hekate (goddess) • Libyan goddesses • Mycenae, gold ring with Palladium and two goddesses • Night (goddess) • Persephone (goddess) • Posidaeia/Poseidonia (goddess) • daughters (thygatres), goddesses as • goats, Artemis/hunting goddesses and • goddesses, as sisters of heroines • gods and goddesses, Olympian • gods and goddesses, origins • gods and goddesses, pantheon • gods and goddesses, universal and local nature of • gold rings, Mycenae, ring with Palladium and two goddesses • heroines, as sisters of goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 51, 55; Augoustakis (2014), Flavian Poetry and its Greek Past, 77, 82; Brule (2003), Women of Ancient Greece, 54; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 278, 379, 404; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 225; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 170; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 98; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 70, 170, 180, 265; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77, 82
|5. Aeschylus, Agamemnon, 135-136, 212 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • goats, Artemis/hunting goddesses and • god(s)/goddess • statue of goddess from, wet-nurse festival for Artemis in • women, dedication of clothing (peplos) to goddesses
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 66; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
|6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athena (goddess) • Dikê (goddess) • Fates (goddesses, Moirai) • Hera (goddess) • Hera (goddess), depictions of • Night (goddess) • Themis (goddess) • daughters (thygatres), goddesses as • gods and goddesses, human–divine relationship • gods and goddesses, personifications (the Fates) • gods and goddesses, unity and plurality • virginity, of goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 146; Brule (2003), Women of Ancient Greece, 54; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43, 187; Hubbard (2014), A Companion to Greek and Roman Sexualities, 166; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 174
|7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Circe, and Parmenides’ goddess • Dikê (goddess) • Hesiod, and Parmenides’ goddess • Homer, Iliad, and Parmenides’ goddess • Night (goddess) • Night (goddess), as Parmenides’ arché • Parmenides, Doxa, its governing goddess • Parmenides’ goddess, and Circe • Parmenides’ goddess, and Hesiod’s Muses • Parmenides’ goddess, and epic Muses • Parmenides’ goddess, and first-person speech, use of
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 68, 103; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 99, 100, 101, 102, 103, 104, 202, 203; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 91, 227; Tor (2017), Mortal and Divine in Early Greek Epistemology, 315
|8. Euripides, Bacchae, 6-12 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Phrygian, goddess • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, chthonian
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 27
6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας 7 τόδʼ ἐγγὺς οἴκων καὶ δόμων ἐρείπια 8 τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα, 9 ἀθάνατον Ἥρας μητέρʼ εἰς ἐμὴν ὕβριν. 10 αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε'11 τίθησι, θυγατρὸς σηκόν· ἀμπέλου δέ νιν 12 πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ. ' None
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. 10 I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,'11 I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians, ' None
|9. Herodotus, Histories, 1.12, 1.26, 1.31, 1.66-1.68, 1.105, 1.131, 1.148, 1.199, 2.4, 2.41, 2.46-2.59, 2.61-2.64, 2.159, 2.171, 3.48, 3.57-3.59, 4.59, 5.62, 5.80-5.82, 6.105, 7.37, 7.140, 8.129, 9.81, 9.120 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alea Athena, goddess of Tegea • Alilat, goddess of Arabia • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Artemis (goddess) • Artemis (goddess), sanctuary at Brauron • Artemis (goddess), sanctuary at Delos • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Fertility goddess • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Queen of heaven • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Scrota of bulls • Artemis, goddess and cult, Tutelary goddess • Auxesia, goddess of Aegina • Bendis (goddess) • Bubastis, goddess of Egypt • Cybebe, goddess of Lydia • Damia, goddess of Aegina • Demeter (goddess) • Dictyna, goddess of Cydonia • Dikê (goddess) • Epidaurus, dual goddesses associated with • Ge (Gaea/Gaia, goddess) • Great Goddess • Hera (goddess), sanctuary on Samos • Hera, plains/pastures, as goddess of • Isis (goddess and cult) • Isis, goddess of Egypt • Kore, goddess, of Athens • Kybele (goddess and cult of the Great Mother/Meter) • Leto, goddess • Leto, goddess, of Egypt • Magna Mater, goddess of Cyzicus • Mithra, goddess of Persia • Naked Goddess • Neit, goddess of Egypt • Nereids, goddesses • Night (goddess) • Nike, goddess • Oreithyia, goddess of Athens • Peace (goddess) • Persephone (goddess) • Semele, goddess of Egypt • dual goddesses (to theo) • goats, Artemis/hunting goddesses and • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, depiction/imagery of • gods and goddesses, divine agency • gods and goddesses, divine retribution • gods and goddesses, human–divine relationship • gods and goddesses, naming and identifying • gods and goddesses, new deities • gods and goddesses, origins • gods and goddesses, pantheon • gods and goddesses, universal and local nature of • kneeling posture associated with dual goddesses • pastoralism, Hera as goddess of pastures and plains • statue of goddess from, Zeus Uranius in • virginity, of goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bernabe et al. (2013), Redefining Dionysos, 264; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 12, 13, 26, 59, 77, 83, 174, 231, 274, 278, 282, 310, 371, 372, 380, 388, 495, 599; Hubbard (2014), A Companion to Greek and Roman Sexualities, 167; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 152, 177; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 66; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 123; Mikalson (2003), Herodotus and Religion in the Persian Wars, 20, 21, 24, 27, 98, 100, 101, 113, 114, 125, 126, 127, 134, 144, 145, 158, 167, 171, 177, 180, 181, 182, 183, 188, 190, 191, 192, 193, 201, 221, 230; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 113; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 114; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43, 96, 97, 98, 101, 194, 255
1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1
1.26 τελευτήσαντος δὲ Ἀλυάττεω ἐξεδέξατο τὴν βασιληίην Κροῖσος ὁ Ἀλυάττεω, ἐτέων ἐὼν ἡλικίην πέντε καὶ τριήκοντα· ὃς δὴ Ἑλλήνων πρώτοισι ἐπεθήκατο Ἐφεσίοισι. ἔνθα δὴ οἱ Ἐφέσιοι πολιορκεόμενοι ὑπʼ αὐτοῦ ἀνέθεσαν τὴν πόλιν τῇ Ἀρτέμιδι, ἐξάψαντες ἐκ τοῦ νηοῦ σχοινίον ἐς τὸ τεῖχος. ἔστι δὲ μεταξὺ τῆς τε παλαιῆς πόλιος, ἣ τότε ἐπολιορκέετο, καὶ τοῦ νηοῦ ἑπτὰ στάδιοι. πρώτοισι μὲν δὴ τούτοισι ἐπεχείρησε ὁ Κροῖσος, μετὰ δὲ ἐν μέρεϊ ἑκάστοισι Ἰώνων τε καὶ Αἰολέων, ἄλλοισι ἄλλας αἰτίας ἐπιφέρων, τῶν μὲν ἐδύνατο μέζονας παρευρίσκειν, μέζονα ἐπαιτιώμενος, τοῖσι δὲ αὐτῶν καὶ φαῦλα ἐπιφέρων.
1.31 ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”
1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. 1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68 τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.
1.105 ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.
1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.148 τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1
1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.4 ὅσα δὲ ἀνθρωπήια πρήγματα, ὧδε ἔλεγον ὁμολογέοντες σφίσι, πρώτους Αἰγυπτίους ἀνθρώπων ἁπάντων ἐξευρεῖν τὸν ἐνιαυτόν, δυώδεκα μέρεα δασαμένους τῶν ὡρέων ἐς αὐτόν· ταῦτα δὲ ἐξευρεῖν ἐκ τῶν ἀστέρων ἔλεγον· ἄγουσι δὲ τοσῷδε σοφώτερον Ἑλλήνων, ἐμοὶ δοκέειν, ὅσῳ Ἕλληνες μὲν διὰ τρίτου ἔτεος ἐμβόλιμον ἐπεμβάλλουσι τῶν ὡρέων εἵνεκεν, Αἰγύπτιοι δὲ τριηκοντημέρους ἄγοντες τοὺς δυώδεκα μῆνας ἐπάγουσι ἀνὰ πᾶν ἔτος πέντε ἡμέρας πάρεξ τοῦ ἀριθμοῦ, καί σφι ὁ κύκλος τῶν ὡρέων ἐς τὠυτὸ περιιὼν παραγίνεται. δυώδεκά τε θεῶν ἐπωνυμίας ἔλεγον πρώτους Αἰγυπτίους νομίσαι καὶ Ἕλληνας παρὰ σφέων ἀναλαβεῖν, βωμούς τε καὶ ἀγάλματα καὶ νηοὺς θεοῖσι ἀπονεῖμαι σφέας πρώτους καὶ ζῷα ἐν λίθοισι ἐγγλύψαι. καὶ τούτων μέν νυν τὰ πλέω ἔργῳ ἐδήλουν οὕτω γενόμενα. βασιλεῦσαι δὲ πρῶτον Αἰγύπτου ἄνθρωπον ἔλεγον Μῖνα· ἐπὶ τούτου, πλὴν τοῦ Θηβαϊκοῦ νομοῦ, πᾶσαν Αἴγυπτον εἶναι ἕλος, καὶ αὐτῆς εἶναι οὐδὲν ὑπερέχον τῶν νῦν ἔνερθε λίμνης τῆς Μοίριος ἐόντων, ἐς τὴν ἀνάπλοος ἀπὸ θαλάσσης ἑπτὰ ἡμερέων ἐστὶ ἀνὰ τὸν ποταμόν.
2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα.
2.46 τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο.
2.47 ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι.
2.48 τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος.
2.49 ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην. 2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον. 2.55 ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν. 2.56 ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη. 2.57 πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη. 2.58 πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσαγωγὰς πρῶτοι ἀνθρώπων Αἰγύπτιοι εἰσὶ οἱ ποιησάμενοι, καὶ παρὰ τούτων Ἕλληνες μεμαθήκασι. τεκμήριον δέ μοι τούτου τόδε· αἱ μὲν γὰρ φαίνονται ἐκ πολλοῦ τευ χρόνου ποιεύμεναι, αἱ δὲ Ἑλληνικαὶ νεωστὶ ἐποιήθησαν. 2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.
2.61 ταῦτα μὲν δὴ ταύτῃ ποιέεται, ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ὁρτήν, εἴρηται προτερόν μοι· τύπτονται μὲν γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται, οὔ μοι ὅσιον ἐστὶ λέγειν. ὅσοι δὲ Καρῶν εἰσι ἐν Αἰγύπτῳ οἰκέοντες, οὗτοι δὲ τοσούτῳ ἔτι πλέω ποιεῦσι τούτων ὅσῳ καὶ τὰ μέτωπα κόπτονται μαχαίρῃσι, καὶ τούτῳ εἰσὶ δῆλοι ὅτι εἰσὶ ξεῖνοι καὶ οὐκ Αἰγύπτιοι. 2.62 ἐς Σάιν δὲ πόλιν ἐπεὰν συλλεχθέωσι, τῆς θυσίης ἐν τῇ νυκτὶ λύχνα καίουσι πάντες πολλὰ ὑπαίθρια περὶ τὰ δώματα κύκλῳ· τὰ δὲ λύχνα ἐστὶ ἐμβάφια ἔμπλεα ἁλὸς καὶ ἐλαίου, ἐπιπολῆς δὲ ἔπεστι αὐτὸ τὸ ἐλλύχνιον, καὶ τοῦτο καίεται παννύχιον, καὶ τῇ ὁρτῇ οὔνομα κέεται λυχνοκαΐη. οἳ δʼ ἂν μὴ ἔλθωσι τῶν Αἰγυπτίων ἐς τὴν πανήγυριν ταύτην, φυλάσσοντες τὴν νύκτα τῆς θυσίης καίουσι καὶ αὐτοὶ πάντες τὰ λύχνα, καὶ οὕτω οὐκ ἐν Σάι μούνῃ καίεται ἀλλὰ καὶ ἀνὰ πᾶσαν Αἴγυπτον. ὅτευ δὲ εἵνεκα φῶς ἔλαχε καὶ τιμὴν ἡ νὺξ αὕτη, ἔστι ἱρὸς περὶ αὐτοῦ λόγος λεγόμενος. 2.63 ἐς δὲ Ἡλίου τε πόλιν καὶ Βουτοῦν θυσίας μούνας ἐπιτελέουσι φοιτέοντες. ἐν δὲ Παπρήμι θυσίας μὲν καὶ ἱρὰ κατά περ καὶ τῇ ἄλλῃ ποιεῦσι· εὖτʼ ἂν δὲ γίνηται καταφερὴς ὁ ἥλιος, ὀλίγοι μὲν τινὲς τῶν ἱρέων περὶ τὤγαλμα πεπονέαται, οἱ δὲ πολλοὶ αὐτῶν ξύλων κορύνας ἔχοντες ἑστᾶσι τοῦ ἱροῦ ἐν τῇ ἐσόδῳ, ἄλλοι τε εὐχωλὰς ἐπιτελέοντες πλεῦνες χιλίων ἀνδρῶν, ἕκαστοι ἔχοντες ξύλα καὶ οὗτοι, ἐπὶ τὰ ἕτερα ἁλέες ἑστᾶσι. τὸ δὲ ἄγαλμα ἐὸν ἐν νηῷ μικρῷ ξυλίνῳ κατακεχρυσωμένῳ προεκκομίζουσι τῇ προτεραίῃ ἐς ἄλλο οἴκημα ἱρόν. οἱ μὲν δὴ ὀλίγοι οἱ περὶ τὤγαλμα λελειμμένοι ἕλκουσι τετράκυκλον ἅμαξαν ἄγουσαν τὸν νηόν τε καὶ τὸ ἐν τῷ νηῷ ἐνεὸν ἄγαλμα, οἳ δὲ οὐκ ἐῶσι ἐν τοῖσι προπυλαίοισι ἑστεῶτες ἐσιέναι, οἱ δὲ εὐχωλιμαῖοι τιμωρέοντες τῷ θεῷ παίουσι αὐτοὺς ἀλεξομένους. ἐνθαῦτα μάχη ξύλοισι καρτερὴ γίνεται κεφαλάς τε συναράσσονται, καὶ ὡς ἐγὼ δοκέω πολλοὶ καὶ ἀποθνήσκουσι ἐκ τῶν τρωμάτων· οὐ μέντοι οἵ γε Αἰγύπτιοι ἔφασαν ἀποθνήσκειν οὐδένα. τὴν δὲ πανήγυριν ταύτην ἐκ τοῦδε νομίσαι φασὶ οἱ ἐπιχώριοι· οἰκέειν ἐν τῷ ἱρῷ τούτῳ τοῦ Ἄρεος τὴν μητέρα, καὶ τὸν Ἄρεα ἀπότροφον γενόμενον ἐλθεῖν ἐξανδρωμένον ἐθέλοντα τῇ μητρὶ συμμῖξαι, καὶ τοὺς προπόλους τῆς μητρός, οἷα οὐκ ὀπωπότας αὐτὸν πρότερον, οὐ περιορᾶν παριέναι ἀλλὰ ἀπερύκειν, τὸν δὲ ἐξ ἄλλης πόλιος ἀγαγόμενον ἀνθρώπους τούς τε προπόλους τρηχέως περισπεῖν καὶ ἐσελθεῖν παρὰ τὴν μητέρα. ἀπὸ τούτου τῷ Ἄρεϊ ταύτην τὴν πληγὴν ἐν τῇ ὁρτῇ νενομικέναι φασί. 2.64 καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες. οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι καὶ ἀπὸ γυναικῶν ἀνιστάμενοι ἄλουτοι ἐσέρχονται ἐς ἱρόν, νομίζοντες ἀνθρώπους εἶναι κατά περ τὰ ἄλλα κτήνεα· καὶ γὰρ τὰ ἄλλα κτήνεα ὁρᾶν καὶ ὀρνίθων γένεα ὀχευόμενα ἔν τε τοῖσι νηοῖσι τῶν θεῶν καὶ ἐν τοῖσι τεμένεσι· εἰ ὦν εἶναι τῷ θεῷ τοῦτο μὴ φίλον, οὐκ ἂν οὐδὲ τὰ κτήνεα ποιέειν. οὗτοι μέν νυν τοιαῦτα ἐπιλέγοντες ποιεῦσι ἔμοιγε οὐκ ἀρεστά·
2.159 παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν.
2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
3.48 συνεπελάβοντο δὲ τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ὥστε γενέσθαι καὶ Κορίνθιοι προθύμως· ὕβρισμα γὰρ καὶ ἐς τούτους εἶχε ἐκ τῶν Σαμίων γενόμενον γενεῇ πρότερον τοῦ στρατεύματος τούτου, κατὰ δὲ τὸν αὐτὸν χρόνον τοῦ κρητῆρος τῇ ἁρπαγῇ γεγονός. Κερκυραίων γὰρ παῖδας τριηκοσίους ἀνδρῶν τῶν πρώτων Περίανδρος ὁ Κυψέλου ἐς Σάρδις ἀπέπεμψε παρὰ Ἀλυάττεα ἐπʼ ἐκτομῇ· προσσχόντων δὲ ἐς τὴν Σάμον τῶν ἀγόντων τοὺς παῖδας Κορινθίων, πυθόμενοι οἱ Σάμιοι τὸν λόγον, ἐπʼ οἷσι ἀγοίατο ἐς Σάρδις, πρῶτα μὲν τοὺς παῖδας ἐδίδαξαν ἱροῦ ἅψασθαι Ἀρτέμιδος· μετὰ δὲ οὐ περιορῶντες ἀπέλκειν τοὺς ἱκέτας ἐκ τοῦ ἱροῦ, σιτίων δὲ τοὺς παῖδας ἐργόντων Κορινθίων, ἐποιήσαντο οἱ Σάμιοι ὁρτήν, τῇ καὶ νῦν ἔτι χρέωνται κατὰ ταὐτά. νυκτὸς γὰρ ἐπιγενομένης, ὅσον χρόνον ἱκέτευον οἱ παῖδες, ἵστασαν χοροὺς παρθένων τε καὶ ἠιθέων, ἱστάντες δὲ τοὺς χοροὺς τρωκτὰ σησάμου τε καὶ μέλιτος ἐποιήσαντο νόμον φέρεσθαι, ἵνα ἁρπάζοντες οἱ τῶν Κερκυραίων παῖδες ἔχοιεν τροφήν. ἐς τοῦτο δὲ τόδε ἐγίνετο, ἐς ὃ οἱ Κορίνθιοι τῶν παίδων οἱ φύλακοι οἴχοντο ἀπολιπόντες· τοὺς δὲ παῖδας ἀπήγαγον ἐς Κέρκυραν οἱ Σάμιοι.
3.57 οἱ δʼ ἐπὶ τὸν Πολυκράτεα στρατευσάμενοι Σαμίων, ἐπεὶ οἱ Λακεδαιμόνιοι αὐτοὺς ἀπολιπεῖν ἔμελλον, καὶ αὐτοὶ ἀπέπλεον ἐς Σίφνον, χρημάτων γὰρ ἐδέοντο, τὰ δὲ τῶν Σιφνίων πρήγματα ἤκμαζε τοῦτον τὸν χρόνον, καὶ νησιωτέων μάλιστα ἐπλούτεον, ἅτε ἐόντων αὐτοῖσι ἐν τῇ νήσῳ χρυσέων καὶ ἀργυρέων μετάλλων, οὕτω ὥστε ἀπὸ τῆς δεκάτης τῶν γινομένων αὐτόθεν χρημάτων θησαυρὸς ἐν Δελφοῖσι ἀνάκειται ὅμοια τοῖσι πλουσιωτάτοισι· αὐτοὶ δὲ τὰ γινόμενα τῷ ἐνιαυτῷ ἑκάστῳ χρήματα διενέμοντο. ὅτε ὦν ἐποιεῦντο τὸν θησαυρόν, ἐχρέωντο τῷ χρηστηρίῳ εἰ αὐτοῖσι τὰ παρεόντα ἀγαθὰ οἷά τε ἐστὶ πολλὸν χρόνον παραμένειν· ἡ δὲ Πυθίη ἔχρησέ σφι τάδε. ἀλλʼ ὅταν ἐν Σίφνῳ πρυτανήια λευκὰ γένηται λεύκοφρύς τʼ ἀγορή, τότε δὴ δεῖ φράδμονος ἀνδρός φράσσασθαι ξύλινόν τε λόχον κήρυκά τʼ ἐρυθρόν. τοῖσι δὲ Σιφνίοισι ἦν τότε ἡ ἀγορὴ καὶ τὸ πρυτανήιον Παρίῳ λίθῳ ἠσκημένα. 3.58 τοῦτον τὸν χρησμὸν οὐκ οἷοί τε ἦσαν γνῶναι οὔτε τότε εὐθὺς οὔτε τῶν Σαμίων ἀπιγμένων. ἐπείτε γὰρ τάχιστα πρὸς τὴν Σίφνον προσῖσχον οἱ Σάμιοι, ἔπεμπον τῶν νεῶν μίαν πρέσβεας ἄγουσαν ἐς τὴν πόλιν. τὸ δὲ παλαιὸν ἅπασαι αἱ νέες ἦσαν μιλτηλιφέες, καὶ ἦν τοῦτο τὸ ἡ Πυθίη προηγόρευε τοῖσι Σιφνίοισι, φυλάξασθαι τὸν ξύλινον λόχον κελεύουσα καὶ κήρυκα ἐρυθρόν. ἀπικόμενοι ὦν οἱ ἄγγελοι ἐδέοντο τῶν Σιφνίων δέκα τάλαντά σφι χρῆσαι· οὐ φασκόντων δὲ χρήσειν τῶν Σιφνίων αὐτοῖσι, οἱ Σάμιοι τοὺς χώρους αὐτῶν ἐπόρθεον. πυθόμενοι δὲ εὐθὺς ἧκον οἱ Σίφνιοι βοηθέοντες καὶ συμβαλόντες αὐτοῖσι ἑσσώθησαν, καὶ αὐτῶν πολλοὶ ἀπεκληίσθησαν τοῦ ἄστεος ὑπὸ τῶν Σαμίων, καὶ αὐτοὺς μετὰ ταῦτα ἑκατὸν τάλαντα ἔπρηξαν. 3.59 παρὰ δὲ Ἑρμιονέων νῆσον ἀντὶ χρημάτων παρέλαβον Ὑδρέην τὴν ἐπὶ Πελοποννήσῳ καὶ αὐτὴν Τροιζηνίοισι παρακατέθεντο· αὐτοὶ δὲ Κυδωνίην τὴν ἐν Κρήτῃ ἔκτισαν, οὐκ ἐπὶ τοῦτο πλέοντες ἀλλὰ Ζακυνθίους ἐξελῶντες ἐκ τῆς νήσου. ἔμειναν δʼ ἐν ταύτῃ καὶ εὐδαιμόνησαν ἐπʼ ἔτεα πέντε, ὥστε τὰ ἱρὰ τὰ ἐν Κυδωνίῃ ἐόντα νῦν οὗτοι εἰσὶ οἱ ποιήσαντες καὶ τὸν τῆς Δικτύνης νηόν . 1 ἕκτῳ δὲ ἔτεϊ Αἰγινῆται αὐτοὺς ναυμαχίῃ νικήσαντες ἠνδραποδίσαντο μετὰ Κρητῶν, καὶ τῶν νεῶν καπρίους ἐχουσέων τὰς πρῴρας ἠκρωτηρίασαν καὶ ἀνέθεσαν ἐς τὸ ἱρὸν τῆς Ἀθηναίης ἐν Αἰγίνῃ. ταῦτα δὲ ἐποίησαν ἔγκοτον ἔχοντες Σαμίοισι Αἰγινῆται· πρότεροι γὰρ Σάμιοι ἐπʼ Ἀμφικράτεος βασιλεύοντος ἐν Σάμῳ στρατευσάμενοι ἐπʼ Αἴγιναν μεγάλα κακὰ ἐποίησαν Αἰγινήτας καὶ ἔπαθον ὑπʼ ἐκείνων. ἡ μὲν αἰτίη αὕτη.
4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
5.62 ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν.
5.80 τοιαῦτα ἐπιλεγομένων εἶπε δή κοτε μαθών τις “ἐγώ μοι δοκέω συνιέναι τὸ θέλει λέγειν ἡμῖν τὸ μαντήιον. Ἀσωποῦ λέγονται γενέσθαι θυγατέρες Θήβη τε καὶ Αἴγινα· τουτέων ἀδελφεῶν ἐουσέων, δοκέω ἡμῖν Αἰγινητέων δέεσθαι τὸν θεὸν χρῇσαι τιμωρητήρων γενέσθαι.” καὶ οὐ γάρ τις ταύτης ἀμείνων γνώμη ἐδόκεε φαίνεσθαι, αὐτίκα πέμψαντες ἐδέοντο Αἰγινητέων ἐπικαλεόμενοι κατὰ τὸ χρηστήριόν σφι βοηθέειν, ὡς ἐόντων ἀγχίστων· οἳ δέ σφι αἰτέουσι ἐπικουρίην τοὺς Αἰακίδας συμπέμπειν ἔφασαν. 5.81 πειρησαμένων δὲ τῶν Θηβαίων κατὰ τὴν συμμαχίην τῶν Αἰακιδέων καὶ τρηχέως περιεφθέντων ὑπὸ τῶν Ἀθηναίων, αὖτις οἱ Θηβαῖοι πέμψαντες τοὺς μὲν Αἰακίδας σφι ἀπεδίδοσαν, τῶν δὲ ἀνδρῶν ἐδέοντο. Αἰγινῆται δὲ εὐδαιμονίῃ τε μεγάλῃ ἐπαερθέντες καὶ ἔχθρης παλαιῆς ἀναμνησθέντες ἐχούσης ἐς Ἀθηναίους, τότε Θηβαίων δεηθέντων πόλεμον ἀκήρυκτον Ἀθηναίοισι ἐπέφερον· ἐπικειμένων γὰρ αὐτῶν Βοιωτοῖσι, ἐπιπλώσαντες μακρῇσι νηυσὶ ἐς τὴν Ἀττικὴν κατὰ μὲν ἔσυραν Φάληρον κατὰ δὲ τῆς ἄλλης παραλίης πολλοὺς δήμους, ποιεῦντες δὲ ταῦτα μεγάλως Ἀθηναίους ἐσικνέοντο. 5.82 ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
7.37 ὡς δὲ τά τε τῶν γεφυρέων κατεσκεύαστο καὶ τὰ περὶ τὸν Ἄθων, οἵ τε χυτοὶ περὶ τὰ στόματα τῆς διώρυχος, οἳ τῆς ῥηχίης εἵνεκεν ἐποιήθησαν, ἵνα μὴ πίμπληται τὰ στόματα τοῦ ὀρύγματος, καὶ αὐτὴ ἡ διῶρυξ παντελέως πεποιημένη ἀγγέλλετο, ἐνθαῦτα χειμερίσας ἅμα τῶ ἔαρι παρεσκευασμένος ὁ στρατὸς ἐκ τῶν Σαρδίων ὁρμᾶτο ἐλῶν ἐς Ἄβυδον· ὁρμημένῳ δέ οἱ ὁ ἥλιος ἐκλιπὼν τὴν ἐκ τοῦ οὐρανοῦ ἕδρην ἀφανὴς ἦν οὔτʼ ἐπινεφέλων ἐόντων αἰθρίης τε τὰ μάλιστα, ἀντὶ ἡμέρης τε νὺξ ἐγένετο. ἰδόντι δὲ καὶ μαθόντι τοῦτο τῷ Ξέρξῃ ἐπιμελὲς ἐγένετο, καὶ εἴρετο τοὺς Μάγους τὸ θέλει προφαίνειν τὸ φάσμα. οἱ δὲ ἔφραζον ὡς Ἕλλησι προδεικνύει ὁ θεὸς ἔκλειψιν τῶν πολίων, λέγοντες ἥλιον εἶναι Ἑλλήνων προδέκτορα, σελήνην δὲ σφέων. ταῦτα πυθόμενος ὁ Ξέρξης περιχαρὴς ἐὼν ἐποιέετο τὴν ἔλασιν.
7.140 πέμψαντες γὰρ οἱ Ἀθηναῖοι ἐς Δελφοὺς θεοπρόπους χρηστηριάζεσθαι ἦσαν ἕτοιμοι· καί σφι ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα, ὡς ἐς τὸ μέγαρον ἐσελθόντες ἵζοντο, χρᾷ ἡ Πυθίη, τῇ οὔνομα ἦν Ἀριστονίκη, τάδε. ὦ μέλεοι, τί κάθησθε; λιπὼν φεῦγʼ ἔσχατα γαίης δώματα καὶ πόλιος τροχοειδέος ἄκρα κάρηνα. οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδον οὔτε τὸ σῶμα, οὔτε πόδες νέατοι οὔτʼ ὦν χέρες, οὔτε τι μέσσης λείπεται, ἀλλʼ ἄζηλα πέλει· κατὰ γάρ μιν ἐρείπει πῦρ τε καὶ ὀξὺς Ἄρης, Συριηγενὲς ἅρμα διώκων. πολλὰ δὲ κἆλλʼ ἀπολεῖ πυργώματα κοὐ τὸ σὸν οἶον, πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασι, δείματι παλλόμενοι, κατὰ δʼ ἀκροτάτοις ὀρόφοισι αἷμα μέλαν κέχυται, προϊδὸν κακότητος ἀνάγκας. ἀλλʼ ἴτον ἐξ ἀδύτοιο, κακοῖς δʼ ἐπικίδνατε θυμόν.
8.129 ὃ μὲν δὴ τοιούτῳ τρόπῳ ἐπάιστος ἐγεγόνεε· Ἀρταβάζῳ δὲ ἐπειδὴ πολιορκέοντι ἐγεγόνεσαν τρεῖς μῆνες, γίνεται ἄμπωτις τῆς θαλάσσης μεγάλη καὶ χρόνον ἐπὶ πολλόν. ἰδόντες δὲ οἱ βάρβαροι τέναγος γενόμενον παρήισαν ἐς τὴν Παλλήνην. ὡς δὲ τὰς δύο μὲν μοίρας διοδοιπορήκεσαν, ἔτι δὲ τρεῖς ὑπόλοιποι ἦσαν, τὰς διελθόντας χρῆν εἶναι ἔσω ἐν τῇ Παλλήνῃ, ἐπῆλθε πλημμυρὶς τῆς θαλάσσης μεγάλη, ὅση οὐδαμά κω, ὡς οἱ ἐπιχώριοι λέγουσι, πολλάκις γινομένη. οἱ μὲν δὴ νέειν αὐτῶν οὐκ ἐπιστάμενοι διεφθείροντο, τοὺς δὲ ἐπισταμένους οἱ Ποτιδαιῆται ἐπιπλώσαντες πλοίοισι ἀπώλεσαν. αἴτιον δὲ λέγουσι Ποτιδαιῆται τῆς τε ῥηχίης καὶ τῆς πλημμυρίδος καὶ τοῦ Περσικοῦ πάθεος γενέσθαι τόδε, ὅτι τοῦ Ποσειδέωνος ἐς τὸν νηὸν καὶ τὸ ἄγαλμα τὸ ἐν τῷ προαστείῳ ἠσέβησαν οὗτοι τῶν Περσέων οἵ περ καὶ διεφθάρησαν ὑπὸ τῆς θαλάσσης· αἴτιον δὲ τοῦτο λέγοντες εὖ λέγειν ἔμοιγε δοκέουσι. τοὺς δὲ περιγενομένους ἀπῆγε Ἀρτάβαζος ἐς Θεσσαλίην παρὰ Μαρδόνιον. οὗτοι μὲν οἱ προπέμψαντες βασιλέα οὕτω ἔπρηξαν.
9.81 συμφορήσαντες δὲ τὰ χρήματα καὶ δεκάτην ἐξελόντες τῷ ἐν Δελφοῖσι θεῷ, ἀπʼ ἧς ὁ τρίπους ὁ χρύσεος ἀνετέθη ὁ ἐπὶ τοῦ τρικαρήνου ὄφιος τοῦ χαλκέου ἐπεστεὼς ἄγχιστα τοῦ βωμοῦ, καὶ τῷ ἐν Ὀλυμπίῃ θεῷ ἐξελόντες, ἀπʼ ἧς δεκάπηχυν χάλκεον Δία ἀνέθηκαν, καὶ τῷ ἐν Ἰσθμῷ θεῷ, ἀπʼ ἧς ἑπτάπηχυς χάλκεος Ποσειδέων ἐξεγένετο, ταῦτα ἐξελόντες τὰ λοιπὰ διαιρέοντο, καὶ ἔλαβον ἕκαστοι τῶν ἄξιοι ἦσαν, καὶ τὰς παλλακὰς τῶν Περσέων καὶ τὸν χρυσὸν καὶ ἄργυρον καὶ ἄλλα χρήματα τε καὶ ὑποζύγια. ὃσα μέν νυν ἐξαίρετα τοῖσι ἀριστεύσασι αὐτῶν ἐν Πλαταιῇσι ἐδόθη, οὐ λέγεται πρὸς οὐδαμῶν, δοκέω δʼ ἔγωγε καὶ τούτοισι δοθῆναι· Παυσανίη· δὲ πάντα δέκα ἐξαιρέθη τε καὶ ἐδόθη, γυναῖκες ἵπποι τάλαντα κάμηλοι, ὣς δὲ αὕτως καὶ τἆλλα χρήματα.
9.120 καί τεῳ τῶν φυλασσόντων λέγεται ὑπὸ Χερσονησιτέων ταρίχους ὀπτῶντι τέρας γενέσθαι τοιόνδε· οἱ τάριχοι ἐπὶ τῷ πυρὶ κείμενοι ἐπάλλοντό τε καὶ ἤσπαιρον ὅκως περ ἰχθύες νεοάλωτοι. καὶ οἳ μὲν περιχυθέντες ἐθώμαζον, ὁ δὲ Ἀρταΰκτης ὡς εἶδε τὸ τέρας, καλέσας τὸν ὀπτῶντα τοὺς ταρίχους ἔφη “ξεῖνε Ἀθηναῖε, μηδὲν φοβέο τὸ τέρας τοῦτο· οὐ γὰρ σοὶ πέφηνε, ἀλλʼ ἐμοὶ σημαίνει ὁ ἐν Ἐλαιοῦντι Πρωτεσίλεως ὅτι καὶ τεθνεὼς καὶ τάριχος ἐὼν δύναμιν πρὸς θεῶν ἔχει τὸν ἀδικέοντα τίνεσθαι. νῦν ὦν ἄποινά μοι τάδε ἐθέλω ἐπιθεῖναι, ἀντὶ μὲν χρημάτων τῶν ἔλαβον ἐκ τοῦ ἱροῦ ἑκατὸν τάλαντα καταθεῖναι τῷ θεῷ, ἀντὶ δʼ ἐμεωυτοῦ καὶ τοῦ παιδὸς ἀποδώσω τάλαντα διηκόσια Ἀθηναίοισι περιγενόμενος.” ταῦτα ὑπισχόμενος τὸν στρατηγὸν Ξάνθιππον οὐκ ἔπειθε· οἱ γὰρ Ἐλαιούσιοι τῷ Πρωτεσίλεῳ τιμωρέοντες ἐδέοντό μιν καταχρησθῆναι, καὶ αὐτοῦ τοῦ στρατηγοῦ ταύτῃ νόος ἔφερε. ἀπαγαγόντες δὲ αὐτὸν ἐς τὴν Ξέρξης ἔζευξε τὸν πόρον, οἳ δὲ λέγουσι ἐπὶ τὸν κολωνὸν τὸν ὑπὲρ Μαδύτου πόλιος, πρὸς σανίδας προσπασσαλεύσαντες ἀνεκρέμασαν· τὸν δὲ παῖδα ἐν ὀφθαλμοῖσι τοῦ Ἀρταΰκτεω κατέλευσαν.'' None
1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " 1.26 After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. ,These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. ,These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense.
1.31 When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”
1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter:
1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,
1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . " 1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.148 The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.4 But as to human affairs, this was the account in which they all agreed: the Egyptians, they said, were the first men who reckoned by years and made the year consist of twelve divisions of the seasons. They discovered this from the stars (so they said). And their reckoning is, to my mind, a juster one than that of the Greeks; for the Greeks add an intercalary month every other year, so that the seasons agree; but the Egyptians, reckoning thirty days to each of the twelve months, add five days in every year over and above the total, and thus the completed circle of seasons is made to agree with the calendar. ,Furthermore, the Egyptians (they said) first used the names of twelve gods (which the Greeks afterwards borrowed from them); and it was they who first assigned to the several gods their altars and images and temples, and first carved figures on stone. Most of this they showed me in fact to be the case. The first human king of Egypt, they said, was Min. ,In his time all of Egypt except the Thebaic district was a marsh: all the country that we now see was then covered by water, north of lake Moeris, which is seven days' journey up the river from the sea." "
2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. "
2.46 This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known.
2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice.
2.48 To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains.
2.49 Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55 That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56 But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57 I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.58 It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin. 2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis.
2.61 This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62 When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63 When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64 Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike;
2.159 Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.' "
2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.48 The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra .
3.57 When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi, which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year\'s income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: ,
3.58 They could not understand this oracle either when it was spoken or at the time of the Samians' coming. As soon as the Samians put in at Siphnus, they sent ambassadors to the town in one of their ships; ,now in ancient times all ships were painted with vermilion; and this was what was meant by the warning given by the priestess to the Siphnians, to beware a wooden force and a red herald. ,The messengers, then, demanded from the Siphnians a loan of ten talents; when the Siphnians refused them, the Samians set about ravaging their lands. ,Hearing this the Siphnians came out at once to drive them off, but they were defeated in battle, and many of them were cut off from their town by the Samians; who presently exacted from them a hundred talents. " "3.59 Then the Samians took from the men of Hermione, instead of money, the island Hydrea which is near to the Peloponnesus, and gave it to men of Troezen for safekeeping; they themselves settled at Cydonia in Crete, though their voyage had been made with no such intent, but rather to drive Zacynthians out of the island. ,Here they stayed and prospered for five years; indeed, the temples now at Cydonia and the shrine of Dictyna are the Samians' work; ,but in the sixth year Aeginetans and Cretans came and defeated them in a sea-fight and made slaves of them; moreover they cut off the ships' prows, that were shaped like boars' heads, and dedicated them in the temple of Athena in Aegina . ,The Aeginetans did this out of a grudge against the Samians; for previously the Samians, in the days when Amphicrates was king of Samos, sailing in force against Aegina, had hurt the Aeginetans and been hurt by them. This was the cause. " 4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god. ' "
5.62 I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. " "
5.80 They reasoned in this way, till at last one understood, and said: “I think that I perceive what the oracle is trying to tell us. Thebe and Aegina, it is said, were daughters of Asopus and sisters. The god's answer is, I think, that we should ask the Aeginetans to be our avengers.” ,Seeing that there seemed to be no better opinion before them than this, they sent straightaway to entreat the Aeginetans and invite their aid, since this was the oracle's bidding, and the Aeginetans were their nearest. These replied to their demand that they were sending the Sons of Aeacus in aid. " '5.81 The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow. ' "5.82 This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "
7.37 When the bridges and the work at Athos were ready, and both the dikes at the canal's entrances, built to prevent the surf from silting up the entrances of the dug passage, and the canal itself were reported to be now completely finished, the army then wintered. At the beginning of spring the army made ready and set forth from Sardis to march to Abydos. ,As it was setting out, the sun left his place in the heaven and was invisible, although the sky was without clouds and very clear, and the day turned into night. When Xerxes saw and took note of that, he was concerned and asked the Magi what the vision might signify. ,They declared to him that the god was showing the Greeks the abandonment of their cities; for the sun (they said) was the prophet of the Greeks, as the moon was their own. Xerxes rejoiced exceedingly to hear that and continued on his march. " 7.140 The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: ,
8.129 This is how Timoxenus' treachery was brought to light. But when Artabazus had besieged Potidaea for three months, there was a great ebb-tide in the sea which lasted for a long while, and when the foreigners saw that the sea was turned to a marsh, they prepared to pass over it into Pallene. ,When they had made their way over two-fifths of it, however, and three yet remained to cross before they could be in Pallene, there came a great flood-tide, higher, as the people of the place say, than any one of the many that had been before. Some of them who did not know how to swim were drowned, and those who knew were slain by the Potidaeans, who came among them in boats. ,The Potidaeans say that the cause of the high sea and flood and the Persian disaster lay in the fact that those same Persians who now perished in the sea had profaned the temple and the image of Poseidon which was in the suburb of the city. I think that in saying that this was the cause they are correct. Those who escaped alive were led away by Artabazus to Mardonius in Thessaly. This is how the men who had been the king's escort fared. " 9.81 Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. ,How much was set apart and given to those who had fought best at Plataea, no man says. I think that they also received gifts, but tenfold of every kind, women, horses, talents, camels, and all other things also, was set apart and given to Pausanias.' "
9.120 It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. "" None
|10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • goddess, Second God • gods and goddesses, anthropomorphism • gods and goddesses, human–divine relationship
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 390, 391, 392; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 654
|39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ'' None||39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods;'' None|
|11. Thucydides, The History of The Peloponnesian War, 1.132, 3.58.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alea Athena, goddess of Tegea • Athena, goddess of the treasury • Isis, goddess of Egypt • gods and goddesses, depiction/imagery of
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 59; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 161; Mikalson (2003), Herodotus and Religion in the Persian Wars, 98, 221
3.58.4 ἀποβλέψατε γὰρ ἐς πατέρων τῶν ὑμετέρων θήκας, οὓς ἀποθανόντας ὑπὸ Μήδων καὶ ταφέντας ἐν τῇ ἡμετέρᾳ ἐτιμῶμεν κατὰ ἔτος ἕκαστον δημοσίᾳ ἐσθήμασί τε καὶ τοῖς ἄλλοις νομίμοις, ὅσα τε ἡ γῆ ἡμῶν ἀνεδίδου ὡραῖα, πάντων ἀπαρχὰς ἐπιφέροντες, εὖνοι μὲν ἐκ φιλίας χώρας, ξύμμαχοι δὲ ὁμαίχμοις ποτὲ γενομένοις. ὧν ὑμεῖς τοὐναντίον ἂν δράσαιτε μὴ ὀρθῶς γνόντες.' ' None
3.58.4 Look at the sepulchres of your fathers, slain by the Medes and buried in our country, whom year by year we honored with garments and all other dues, and the first fruits of all that our land produced in their season, as friends from a friendly country and allies to our old companions in arms! Should you not decide aright, your conduct would be the very opposite to ours. Consider only: ' ' None
|12. Xenophon, The Persian Expedition, 3.2.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Nike, goddess • goats, Artemis/hunting goddesses and
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 127; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 182
3.2.12 καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν.'' None
3.2.12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. '' None
|13. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Peace (goddess) • goddesses, and oaths of women
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 59
|14. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Leto, goddess, of Corinth • Peace (goddess) • gods and goddesses, depiction/imagery of
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 53; Mikalson (2003), Herodotus and Religion in the Persian Wars, 213; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 114
|15. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athena, as a patron goddess in the Critias • Subordination (and inferiority), of goddesses
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 121; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 173
|16. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hekate (goddess) • Juno, goddess of marriage • Libyan goddesses • Rhea (goddess) • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, chthonian
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 77, 78, 82, 87; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 360; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 144, 146; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77, 78, 82, 87
|17. Diodorus Siculus, Historical Library, 1.27.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Buto, goddess of, sacred grove of • Isis, goddess, aretalogy • Isis, goddess, mother of Horus
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 274; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 203
1.27.4 \xa0On the stele of Isis it runs: "I\xa0am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I\xa0have established, these can no man make void. I\xa0am the eldest daughter of the youngest god Cronus; I\xa0am the wife and sister of the king Osiris; I\xa0am she who first discovered fruits for mankind; I\xa0am the mother of Horus the king; I\xa0am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O\xa0Egypt that nurtured me."'' None
|18. Dionysius of Halycarnassus, Roman Antiquities, 7.72.1-7.72.13 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Victoria (goddess) • gods/goddesses, Greek
Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 374; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 111
7.72.1 \xa0Before beginning the games the principal magistrates conducted a procession in honour of the gods from the Capitol through the Forum to the Circus Maximus. Those who led the procession were, first, the Romans' sons who were nearing manhood and were of an age to bear a part in this ceremony, who rode on horseback if their fathers were entitled by their fortunes to be knights, while the others, who were destined to serve in the infantry, went on foot, the former in squadrons and troops, and the latter in divisions and companies, as if they were going to school; this was done in order that strangers might see the number and beauty of the youths of the commonwealth who were approaching manhood. <" '7.72.2 \xa0These were followed by charioteers, some of whom drove four horses abreast, some two, and others rode unyoked horses. After them came the contestants in both the light and the heavy games, their whole bodies naked except their loins. This custom continued even to my time at Rome, as it was originally practised by the Greeks; but it is now abolished in Greece, the Lacedaemonians having put an end to it. < 7.72.3 \xa0The first man who undertook to strip and ran naked at Olympia, at the fifteenth Olympiad, was Acanthus the Lacedaemonian. Before that time, it seems, all the Greeks had been ashamed to appear entirely naked in the games, as Homer, the most credible and the most ancient of all witnesses, shows when he represents the heroes as girding up their loins. At any rate, when he is describing the wrestling-match of Aias and Odysseus at the funeral of Patroclus, he says: And then the twain with loins well girt stepped forth Into the lists. <' "7.72.4 \xa0And he makes this still plainer in the Odyssey upon the occasion of the boxing-match between Irus and Odysseus, in these verses: He spake, and all approved; Odysseus then His rags girt round his loins, and showed his thighs So fair and stout; broad shoulders too and chest And brawny arms there stood revealed. And when he introduces the beggar as no longer willing to engage but declining the combat through fear, he says: They spake, and Irus' heart was sorely stirred; Yet even so the suitors girt his loins By force and led him forward. Thus it is plain that the Romans, who preserve this ancient Greek custom to this day, did not learn it from us afterwards nor even change it in the course of time, as we have done. <" '7.72.5 \xa0The contestants were followed by numerous bands of dancers arranged in three divisions, the first consisting of men, the second of youths, and the third of boys. These were accompanied by flute-players, who used ancient flutes that were small and short, as is done even to this day, and by lyre-players, who plucked ivory lyres of seven strings and the instruments called barbita. The use of these has ceased in my time among the Greeks, though traditional with them, but is preserved by the Romans in all their ancient sacrificial ceremonies. < 7.72.6 \xa0The dancers were dressed in scarlet tunics girded with bronze cinctures, wore swords suspended at their sides, and carried spears of shorter than average length; the men also had bronze helmets adorned with conspicuous crests and plumes. Each group was led by one man who gave the figures of the dance to the rest, taking the lead in representing their warlike and rapid movements, usually in the proceleusmatic rhythms. < 7.72.7 \xa0This also was in fact a very ancient Greek institution â\x80\x94 I\xa0mean the armed dance called the Pyrrhic â\x80\x94 whether it was Athena who first began to lead bands of dancers and to dance in arms over the destruction of the Titans in order to celebrate the victory by this manifestation of her joy, or whether it was the Curetes who introduced it still earlier when, acting as nurses to Zeus, they strove to amuse him by the clashing of arms and the rhythmic movements of their limbs, as the legend has it. < 7.72.8 \xa0The antiquity of this dance also, as one native to the Greeks, is made clear by Homer, not only in many other places, but particularly in describing the fashioning of the shield which he says Hephaestus presented to Achilles. For, having represented on it two cities, one blessed with peace, the other suffering from war, in the one on which he bestows the happier fate, describing festivals, marriages, and merriment, as one would naturally expect, he says among other things: Youths whirled around in joyous dance, with sound of flute and harp; and, standing at their doors, Admiring women on the pageant gazed. <' "7.72.9 \xa0And again, in describing another Cretan band of dancers, consisting of youths and maidens, with which the shield was adorned, he speaks in this manner: And on it, too, the famous craftsman wrought, With cunning workmanship, a dancing-floor, Like that which Daedalus in Cnossus wide For fair-haired AriadnÃª shaped. And there Bright youths and many-suitored maidens danced While laying each on other's wrists their hands. And in describing the dress of these dancers, in order to show us that the males danced in arms, he says: The maidens garlands wore, the striplings swords of gold, which proudly hung from silver belts. And when he introduces the leaders of the dance who gave the rhythm to the rest and began it, he writes: And great the throng which stood about the dance, Enjoying it; and tumblers twain did whirl Amid the throng as prelude to the song. <" 7.72.10 \xa0But it is not alone from the warlike and serious dance of these bands which the Romans employed in their sacrificial ceremonies and processions that one may observe their kinship to the Greeks, but also from that which is of a mocking and ribald nature. For after the armed dancers others marched in procession impersonating satyrs and portraying the Greek dance called sicinnis. Those who represented Sileni were dressed in shaggy tunics, called by some chortaioi, and in mantles of flowers of every sort; and those who represented satyrs wore girdles and goatskins, and on their heads manes that stood upright, with other things of like nature. These mocked and mimicked the serious movements of the others, turning them into laughter-provoking performances. <
7.72.11 \xa0The triumphal entrances also show that raillery and fun-making in the manner of satyrs were an ancient practice native to the Romans; for the soldiers who take part in the triumphs are allowed to satirise and ridicule the most distinguished men, including even the generals, in the same manner as those who ride in procession in carts at Athens; the soldiers once jested in prose as they clowned, but now they sing improvised verses. <
7.72.12 \xa0And even at the funerals of illustrious persons I\xa0have seen, along with the other participants, bands of dancers impersonating satyrs who preceded the bier and imitated in their motions the dance called sicinnis, and particularly at the funerals of the rich. This jesting and dancing in the manner of satyrs, then, was not the invention either of the Ligurians, of the Umbrians, or of any other barbarians who dwelt in Italy, but of the Greeks; but I\xa0fear I\xa0should prove tiresome to some of my readers if I\xa0endeavoured to confirm by more arguments a thing that is generally conceded. <' "
7.72.13 \xa0After these bands of dancers came a throng of lyre-players and many flute-players, and after them the persons who carried the censers in which perfumes and frankincense were burned along the whole route of the procession, also the men who bore the show-vessels made of silver and gold, both those that were sacred owing to the gods and those that belonged to the state. Last of all in the procession came the images of the gods, borne on men's shoulders, showing the same likenesses as those made by the Greeks and having the same dress, the same symbols, and the same gifts which tradition says each of them invented and bestowed on mankind. These were the images not only of Jupiter, Juno, Minerva, Neptune, and of the rest whom the Greeks reckon among the twelve gods, but also of those still more ancient from whom legend says the twelve were sprung, namely, Saturn, Ops, Themis, Latona, the Parcae, MnemosynÃª, and all the rest to whom temples and holy places are dedicated among the Greeks; and also of those whom legend represents as living later, after Jupiter took over the sovereignty, such as Proserpina, Lucina, the Nymphs, the Muses, the Seasons, the Graces, Liber, and the demigods whose souls after they had left their mortal bodies are said to have ascended to Heaven and to have obtained the same honours as the gods, such as Hercules, Aesculapius, Castor and Pollux, Helen, Pan, and countless others. <"" None
|19. Ovid, Fasti, 4.905-4.936, 5.355-5.356 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bright Goddess (Dea Dia) • Ceres (goddess) • Dea Dia (Bright Goddess) • Flora (goddess) • hope, worshipped as goddess (Spes Vetus)
Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 140; Jenkyns (2013), God, Space, and City in the Roman Imagination, 197; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 166; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 434
4.905 hac mihi Nomento Romam cum luce redirem, 4.906 obstitit in media candida turba via. 4.907 flamen in antiquae lucum Robiginis ibat, 4.908 exta canis flammis, exta daturus ovis. 4.909 protinus accessi, ritus ne nescius essem: 4.910 edidit haec flamen verba, Quirine, tuus: 4.911 ‘aspera Robigo, parcas Cerialibus herbis, 4.912 et tremat in summa leve cacumen humo. 4.913 tu sata sideribus caeli nutrita secundis 4.914 crescere, dum fiant falcibus apta, sinas. 4.915 vis tua non levis est: quae tu frumenta notasti, 4.916 maestus in amissis illa colonus habet, 4.917 nec venti tantum Cereri nocuere nec imbres, 4.918 nec sic marmoreo pallet adusta gelu, 4.919 quantum, si culmos Titan incalfacit udos: 4.920 tunc locus est irae, diva timenda, tuae. 4.921 parce, precor, scabrasque manus a messibus aufer 4.922 neve noce cultis: posse nocere sat est. 4.923 nec teneras segetes, sed durum amplectere ferrum, 4.924 quodque potest alios perdere, perde prior. 4.925 utilius gladios et tela nocentia carpes: 4.926 nil opus est illis, otia mundus agit. 4.927 sarcula nunc durusque bidens et vomer aduncus, 4.928 ruris opes, niteant; inquinet arma situs, 4.929 conatusque aliquis vagina ducere ferrum 4.930 adstrictum longa sentiat esse mora. 4.931 at tu ne viola Cererem, semperque colonus 4.932 absenti possit solvere vota tibi.’ 4.933 dixerat: a dextra villis mantele solutis 4.934 cumque meri patera turis acerra fuit. 4.935 tura focis vinumque dedit fibrasque bidentis 4.936 turpiaque obscenae (vidimus) exta canis.
5.355 cur tamen, ut dantur vestes Cerialibus albae, 5.356 sic haec est cultu versicolore decens?'' None
4.905 A white-robed throng blocked my road. 4.906 A priest was going to the grove of old Mildew (Robigo), 4.907 To offer the entrails of a dog and a sheep to the flames. 4.908 I went with him, so as not to be ignorant of the rite: 4.909 Your priest, Quirinus, pronounced these words: 4.910 ‘Scaly Mildew, spare the blades of corn, 4.911 And let their tender tips quiver above the soil. 4.912 Let the crops grow, nurtured by favourable stars, 4.913 Until they’re ready for the sickle. 4.914 Your power’s not slight: the corn you blight 4.915 The grieving farmer gives up for lost. 4.916 Wind and showers don’t harm the wheat as much, 4.917 Nor gleaming frost that bleaches the yellow corn, 4.918 As when the sun heats the moist stalks: 4.919 Then, dreadful goddess, is the time of your wrath. 4.920 Spare us, I pray, take your blighted hands from the harvest, 4.921 And don’t harm the crop: it’s enough that you can harm. 4.922 Grip harsh iron rather than the tender wheat, 4.923 Destroy whatever can destroy others first. 4.924 Better to gnaw at swords and harmful spears: 4.925 They’re not needed: the world’s at peace. 4.926 Let the rural wealth gleam now, rakes, sturdy hoes, 4.927 And curved ploughshare: let rust stain weapons: 4.928 And whoever tries to draw his sword from its sheath, 4.929 Let him feel it wedded there by long disuse. 4.930 Don’t you hurt the corn, and may the farmer’ 4.931 Prayer to you always be fulfilled by your absence.’ 4.932 He spoke: to his right there was a soft towel, 4.933 And a cup of wine and an incense casket. 4.934 He offered the incense and wine on the hearth, 4.935 Sheep’s entrails, and (I saw him) the foul guts of a vile dog. 4.936 Then the priest said: ‘You ask why we offer an odd sacrifice
5.355 And warns us to use life’s beauty while it’s in bloom: 5.356 The thorn is spurned when the rose has fallen.'' None
|20. Ovid, Metamorphoses, 10.250-10.251, 11.474-11.489, 11.491-11.496, 11.498-11.506, 11.508-11.513, 11.515-11.519, 11.521-11.524, 11.526-11.536, 11.538-11.556, 11.558-11.569, 11.571-11.572 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Libyan goddesses • Venus (goddess) • gods and goddesses, origins • gods and goddesses, pantheon • gods/goddesses, cult images of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 157; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 13; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82
10.250 Virginis est verae facies, quam vivere credas, 10.251 et, si non obstet reverentia, velle moveri:
11.474 Portibus exierant, et moverat aura rudentes: 11.475 obvertit lateri pendentes navita remos 11.476 cornuaque in summa locat arbore totaque malo 11.477 carbasa deducit venientesque accipit auras. 11.478 Aut minus, aut certe medium non amplius aequor 11.479 puppe secabatur, longeque erat utraque tellus, 11.480 cum mare sub noctem tumidis albescere coepit 11.481 fluctibus et praeceps spirare valentius eurus. 11.483 clamat “et antemnis totum subnectite velum.” 11.484 Hic iubet: impediunt adversae iussa procellae, 11.485 nec sinit audiri vocem fragor aequoris ullam. 11.486 Sponte tamen properant alii subducere remos, 11.487 pars munire latus, pars ventis vela negare. 11.488 Egerit hic fluctus aequorque refundit in aequor, 11.489 hic rapit antemnas. Quae dum sine lege geruntur,
11.491 bella gerunt venti fretaque indigtia miscent. 11.492 Ipse pavet nec se, qui sit status, ipse fatetur 11.493 scire ratis rector, nec, quid iubeatve velitve: 11.494 tanta mali moles tantoque potentior arte est. 11.495 Quippe sot clamore viri, stridore rudentes, 11.496 undarum incursu gravis unda, tonitribus aether.
11.498 pontus et inductas adspergine tangere nubes; 11.499 et modo, cum fulvas ex imo vertit harenas, 11.500 concolor est illis, Stygia modo nigrior unda, 11.502 Ipsa quoque his agitur vicibus Trachinia puppis, 11.503 et nunc sublimis veluti de vertice montis 11.504 despicere in valles imumque Acheronta videtur, 11.505 nunc, ubi demissam curvum circumstetit aequor, 11.506 suspicere inferno summum de gurgite caelum.
11.508 nec levius pulsata sonat, quam ferreus olim 11.509 cum laceras aries ballistave concutit arces. 11.510 Utque solent sumptis incursu viribus ire 11.511 pectore in arma feri protentaque tela leones, 11.512 sic ubi se ventis admiserat unda coortis, 11.513 ibat in arma ratis multoque erat altior illis.
11.515 rima patet praebetque viam letalibus undis. 11.516 Ecce cadunt largi resolutis nubibus imbres, 11.517 inque fretum credas totum descendere caelum, 11.518 inque plagas caeli tumefactum adscendere pontum. 11.519 Vela madent nimbis, et cum caelestibus undis
11.521 caecaque nox premitur tenebris hiemisque suisque. 11.522 Discutiunt tamen has praebentque micantia lumen 11.523 fulmina: fulmineis ardescunt ignibus ignes. 11.524 Dat quoque iam saltus intra cava texta carinae
11.526 cum saepe adsiluit defensae moenibus urbis, 11.527 spe potitur tandem laudisque accensus amore 11.528 inter mille viros murum tamen occupat unus, 11.529 sic, ubi pulsarunt noviens latera ardua fluctus, 11.530 vastius insurgens decimae ruit impetus undae; 11.531 nec prius absistit fessam oppugnare carinam, 11.532 quam velut in captae descendat moenia navis. 11.533 Pars igitur temptabat adhuc invadere pinum, 11.534 pars maris intus erat. Trepidant haud segnius omnes, 11.535 quam solet urbs, aliis murum fodientibus extra 11.536 atque aliis murum, trepidare, tenentibus intus.
11.538 quot veniunt fluctus, ruere atque inrumpere mortes. 11.539 Non tenet hic lacrimas, stupet hic, vocat ille beatos, 11.540 funera quos maneant: hic votis numen adorat 11.541 bracchiaque ad caelum, quod non videt, inrita tollens 11.542 poscit opem, subeunt illi fraterque parensque, 11.543 huic cum pignoribus domus et quodcumque relictum est. 11.544 Alcyone Ceyca movet, Ceycis in ore 11.545 nulla nisi Alcyone est; et cum desideret unam, 11.546 gaudet abesse tamen. Patriae quoque vellet ad oras 11.547 respicere inque domum supremos vertere vultus, 11.548 verum ubi sit, nescit; tanta vertigine pontus 11.549 fervet, et inducta piceis e nubibus umbra 11.550 omne latet caelum, duplicataque noctis imago est. 11.551 Frangitur incursu nimbosi turbinis arbor, 11.552 frangitur et regimen, spoliisque animosa superstes 11.553 unda, velut victrix, sinuataque despicit undas, 11.554 nec levius, quam siquis Athon Pindumve revulsos 11.555 sede sua totos in apertum everterit aequor, 11.556 praecipitata cadit pariterque et pondere et ictu
11.558 gurgite pressa gravi neque in aera reddita, fato 11.559 functa suo est: alii partes et membra carinae 11.560 trunca tenent: tenet ipse manu, qua sceptra solebat, 11.561 fragmina navigii Ceyx socerumque patremque 11.562 invocat heu! frustra. Sed plurima tis in ore 11.563 Alcyone coniunx: illam meminitque refertque, 11.564 illius ante oculos ut agant sua corpora fluctus, 11.565 optat et exanimis manibus tumuletur amicis. 11.566 Dum natat, absentem, quotiens sinit hiscere fluctus, 11.567 nominat Alcyonen ipsisque inmurmurat undis. 11.568 Ecce super medios fluctus niger arcus aquarum 11.569 frangitur et rupta mersum caput obruit unda.
11.571 illa luce fuit, quoniamque excedere caelo 11.572 non licuit, densis texit sua nubibus ora.' ' None
10.250 time which the cruel fates denied for you. 10.251 But in a way you are immortal too.
11.474 o beautiful she pleased a thousand men, 11.475 when she had reached the marriageable age 11.476 of twice seven years. It happened by some chance 11.477 that Phoebus and the son of Maia, who 11.478 returned—one from his Delphi , the other from' "11.479 Cyllene's heights—beheld this lovely maid" '11.480 both at the same time, and were both inflamed 11.481 with passion. Phoebus waited till the night. 11.483 the magic of his wand, that causes sleep,' "11.484 he touched the virgin's face; and instantly," '11.485 as if entranced, she lay there fast asleep, 11.486 and suffered violence from the ardent god. 11.487 When night bespangled the wide heaven with stars, 11.488 Phoebus became an aged crone and gained 11.489 the joy he had deferred until that hour.
11.491 Autolycus was born, a crafty son, 11.492 who certainly inherited the skill 11.493 of wingfoot Mereury, his artful sire, 11.494 notorious now; for every kind of theft.' "11.495 In fact, Autolycus with Mercury's craft," '11.496 loved to make white of black, and black of white.
11.498 was named Philammon, like his sire, well known. 11.499 To all men for the beauty of his song. 11.500 And famous for his handling of the lyre. 11.502 because she pleased! two gods and bore such twins? 11.503 Was she blest by good fortune then because 11.504 he was the daughter of a valiant father, 11.505 and even the grandchild of the Morning Star ? 11.506 Can glory be a curse? often it is.
11.508 It was a prejudice that harmed her day 11.509 because she vaunted that she did surpa' "11.510 Diana 's beauty and decried her charms:" '11.511 the goddess in hot anger answered her, 11.512 arcastically, ‘If my face cannot 11.513 give satisfaction, let me try my deeds.’
11.515 and from the string an arrow swiftly flew, 11.516 and pierced the vaunting tongue of Chione. 11.517 Her tongue was silenced, and she tried in vain 11.518 to speak or make a sound, and while she tried 11.519 her life departed with the flowing blood.
11.521 I spoke consoling words to my dear brother, 11.522 he heard them as a cliff might hear the sea. 11.523 And he lamented bitterly the lo 11.524 of his dear daughter, snatched away from him.
11.526 with such an uncontrolled despair, he rushed 11.527 four times to leap upon the blazing pyre; 11.528 and after he had been four times repulsed, 11.529 he turned and rushed away in headlong flight 11.530 through trackless country, as a bullock flees, 11.531 his swollen neck pierced with sharp hornet-stings, 11.532 it seemed to me he ran beyond the speed 11.533 of any human being. You would think 11.534 his feet had taken wings, he left us far 11.535 behind and swift in his desire for death' "11.536 he stood at last upon Parnassus ' height." "
11.538 leaped over the steep cliff, Apollo's power" '11.539 transformed him to a bird; supported him 11.540 while he was hovering in the air upon 11.541 uncertain wings, of such a sudden growth. 11.542 Apollo, also, gave him a curved beak, 11.543 and to his slender toes gave crooked claws. 11.544 His former courage still remains, with strength 11.545 greater than usual in birds. He changed 11.546 to a fierce hawk; cruel to all, he vent 11.547 his rage on other birds. Grieving himself 11.548 he is a cause of grief to all his kind.” 11.549 While Ceyx, the royal son of Lucifer ,' "11.550 told these great wonders of his brother's life;" '11.551 Onetor, who had watched the while those herd 11.552 which Peleus had assigned to him, ran up 11.553 with panting speed; and cried out as he ran, 11.554 “Peleus, Peleus! I bring you dreadful news!” 11.555 Peleus asked him to tell what had gone wrong 11.556 and with King Ceyx he listened in suspense.
11.558 Onetor then began, “About the time 11.559 when the high burning Sun in middle course, 11.560 could look back on as much as might be seen 11.561 remaining: and some cattle had then bent 11.562 their knees on yellow sand; and as they lay 11.563 might view the expanse of water stretched beyond. 11.564 Some with slow steps were wandering here and there, 11.565 and others swimming, stretched their lofty neck 11.566 above the waves. A temple near that sea' "11.567 was fair to view, although 'twas not adorned" '11.568 with gold nor marble. It was richly made 11.569 of beams, and shaded with an ancient grove.
11.571 the shore nearby, declared that aged Nereu 11.572 possessed it with his Nereids, as the god' ' None
|21. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres (goddess) • hope, worshipped as goddess (Spes Vetus)
Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 163; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 434
|22. Apollodorus, Bibliotheca, 3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Great Goddess • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods and goddesses, chthonian
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279
3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.'' None
3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.'' None
|23. Lucan, Pharsalia, 5.560-5.677 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Libyan goddesses
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82
5.560 Untried to which I call? To unknown risks Art thou commanded? Caesar bids thee come, Thou sluggard, not to leave him. Long ago I ran my ships midway through sands and shoals To harbours held by foes; and dost thou fear My friendly camp? I mourn the waste of days Which fate allotted us. Upon the waves And winds I call unceasing: hold not back Thy willing troops, but let them dare the sea; Here gladly shall they come to join my camp, 5.570 Though risking shipwreck. Not in equal shares The world has fallen between us: thou alone Dost hold Italia, but Epirus I And all the lords of Rome." Twice called and thrice Antonius lingered still: but Caesar thought To reap in full the favour of the gods, Not sit supine; and knowing danger yields To whom heaven favours, he upon the waves Feared by Antonius\' fleets, in shallow boat Embarked, and daring sought the further shore. 5.579 Though risking shipwreck. Not in equal shares The world has fallen between us: thou alone Dost hold Italia, but Epirus I And all the lords of Rome." Twice called and thrice Antonius lingered still: but Caesar thought To reap in full the favour of the gods, Not sit supine; and knowing danger yields To whom heaven favours, he upon the waves Feared by Antonius\' fleets, in shallow boat Embarked, and daring sought the further shore. ' "5.580 Now gentle night had brought repose from arms; And sleep, blest guardian of the poor man's couch, Restored the weary; and the camp was still. The hour was come that called the second watch When mighty Caesar, in the silence vast With cautious tread advanced to such a deed As slaves should dare not. Fortune for his guide, Alone he passes on, and o'er the guard Stretched in repose he leaps, in secret wrath At such a sleep. Pacing the winding beach, " "5.589 Now gentle night had brought repose from arms; And sleep, blest guardian of the poor man's couch, Restored the weary; and the camp was still. The hour was come that called the second watch When mighty Caesar, in the silence vast With cautious tread advanced to such a deed As slaves should dare not. Fortune for his guide, Alone he passes on, and o'er the guard Stretched in repose he leaps, in secret wrath At such a sleep. Pacing the winding beach, " '5.590 Fast to a sea-worn rock he finds a boat On ocean\'s marge afloat. Hard by on shore Its master dwelt within his humble home. No solid front it reared, for sterile rush And marshy reed enwoven formed the walls, Propped by a shallop with its bending sides Turned upwards. Caesar\'s hand upon the door Knocks twice and thrice until the fabric shook. Amyclas from his couch of soft seaweed Arising, calls: "What shipwrecked sailor seeks 5.600 My humble home? Who hopes for aid from me, By fates adverse compelled?" He stirs the heap Upon the hearth, until a tiny spark Glows in the darkness, and throws wide the door. Careless of war, he knew that civil strife Stoops not to cottages. Oh! happy life That poverty affords! great gift of heaven Too little understood! what mansion wall, What temple of the gods, would feel no fear When Caesar called for entrance? Then the chief: 5.610 Enlarge thine hopes and look for better things. Do but my bidding, and on yonder shore Place me, and thou shalt cease from one poor boat To earn thy living; and in years to come Look for a rich old age: and trust thy fates To those high gods whose wont it is to bless The poor with sudden plenty. So he spake E\'en at such time in accents of command, For how could Caesar else? Amyclas said, "\'Twere dangerous to brave the deep to-night. 5.620 The sun descended not in ruddy clouds Or peaceful rays to rest; part of his beams Presaged a southern gale, the rest proclaimed A northern tempest; and his middle orb, Shorn of its strength, permitted human eyes To gaze upon his grandeur; and the moon Rose not with silver horns upon the night Nor pure in middle space; her slender points Not drawn aright, but blushing with the track of raging tempests, till her lurid light 5.629 The sun descended not in ruddy clouds Or peaceful rays to rest; part of his beams Presaged a southern gale, the rest proclaimed A northern tempest; and his middle orb, Shorn of its strength, permitted human eyes To gaze upon his grandeur; and the moon Rose not with silver horns upon the night Nor pure in middle space; her slender points Not drawn aright, but blushing with the track of raging tempests, till her lurid light ' "5.630 Was sadly veiled within the clouds. Again The forest sounds; the surf upon the shore; The dolphin's mood, uncertain where to play; The sea-mew on the land; the heron used To wade among the shallows, borne aloft And soaring on his wings — all these alarm; The raven, too, who plunged his head in spray, As if to anticipate the coming rain, And trod the margin with unsteady gait. But if the cause demands, behold me thine. " "5.639 Was sadly veiled within the clouds. Again The forest sounds; the surf upon the shore; The dolphin's mood, uncertain where to play; The sea-mew on the land; the heron used To wade among the shallows, borne aloft And soaring on his wings — all these alarm; The raven, too, who plunged his head in spray, As if to anticipate the coming rain, And trod the margin with unsteady gait. But if the cause demands, behold me thine. " '5.640 Either we reach the bidden shore, or else Storm and the deep forbid — we can no more." Thus said he loosed the boat and raised the sail. No sooner done than stars were seen to fall In flaming furrows from the sky: nay, more; The pole star trembled in its place on high: Black horror marked the surging of the sea; The main was boiling in long tracts of foam, Uncertain of the wind, yet seized with storm. Then spake the captain of the trembling bark: 5.649 Either we reach the bidden shore, or else Storm and the deep forbid — we can no more." Thus said he loosed the boat and raised the sail. No sooner done than stars were seen to fall In flaming furrows from the sky: nay, more; The pole star trembled in its place on high: Black horror marked the surging of the sea; The main was boiling in long tracts of foam, Uncertain of the wind, yet seized with storm. Then spake the captain of the trembling bark: ' "5.650 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " "5.659 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " '5.660 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. 5.669 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. ' "5.670 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know " "5.677 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know "' None
|24. New Testament, 1 Corinthians, 15.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Queen of heaven • gods, goddesses
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 331; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 206, 212
15.26 ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος,'' None
15.26 The lastenemy that will be abolished is death.'' None
|25. New Testament, Acts, 8.9-8.10, 17.24, 17.26, 19.23-19.41 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis (goddess) • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Mysteries • Artemis, goddess and cult, Primacy/supremacy • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Tutelary goddess • Dea Roma, goddess • Isis, and marriage, goddess of • cult of gods, goddesses, and heroes, archpriest(ess) • cult of gods, goddesses, and heroes, of the emperor • gods, goddesses • gods/goddesses, acts of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192, 209; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 80; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 146, 156, 161, 162, 174, 189, 203, 205, 282, 283, 284, 286, 287, 294, 298, 300; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 82; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 419
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη.
17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.'' None
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God."
17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands,
17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation,
19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." 19.41 When he had thus spoken, he dismissed the assembly. '' None
|26. New Testament, Colossians, 3.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Queen of heaven • gods, goddesses
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 80, 84; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209, 212
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·'' None
3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. '' None
|27. Plutarch, On Isis And Osiris, 10, 18, 32, 36, 51 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Earth, bodies in, blessed or afflicted by moon-goddess, serpents in, have awe of Isis • Great Mother goddess, in Ostia • Isis (goddess and cult) • Isis, as mother-goddess • Isis, goddess, mother of Horus • Magna Mater, see Great Mother Majesty, of our goddess, birds in awe of • Nut, sky-goddess, and stars • Sea, bodies in, blessed or afflicted by moon-goddess, purifying bathe in • Sky, bodies in, blessed or afflicted by moon-goddess, birds in sky in awe of Isis • gods and goddesses, pantheon
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 6; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 622; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 113, 140, 225, 324
10 Witness to this also are the wisest of the Greeks: Solon, Thales, Plato, Eudoxus, Pythagoras, who came to Egypt and consorted with the priests Cf. Diodorus, i. 96 and 98; Clement of Alexandria, Stromateis, i. 69. 1, chap. 15 (p. 356 Potter); Moralia, 578 f, and Life of Solon, chap. xxvi. (92 e). ; and in this number some would include Lycurgus also. Eudoxus, they say, received instruction from Chonuphis of Memphis, Solon from Sonchis of Saïs, and Pythagoras from Oenuphis of Heliopolis. Pythagoras, as it seems, was greatly admired, and he also greatly admired the Egyptian priests, and, copying their symbolism and occult teachings, incorporated his doctrines in enigmas. As a matter of fact most of the Pythagorean precepts For these precepts Cf. Moralia, 12 e-f, and Life of Numa, chap. xiv. (69 c); Athenaeus, x. 77 (452 d); Iamblichus, Protrepticus, chap. xxi. (pp. 131-160); Diogenes Laeritus, viii. 17-
18. do not at all fall short of the writings that are called hieroglyphs; such, for example, as these: Do not eat upon a stool ; Do not sit upon a peck measure ; Do not lop off the shoots of a palm-tree Cf.
365 b, infra, and Xenophon, Anabasis, ii. 3. 16. ; Do not poke a fire with a sword within the house. For my part, I think also that their naming unity Apollo, duality Artemis, the hebdomad Athena, and the first cube Poseidon, Cf., for example, 381 f and 393 b, infra, and Iamblichus, Comment. in Nichomachi Arithmetica, 14. bears a resemblance to the statues and even to the sculptures and paintings with which their shrines are embellished. For their King and Lord Osiris they portray by means of an eye and a sceptre Occasionally found on the monuments; Cf. 371 e, infra . ; there are even some who explain the meaning of the name as many-eyed Cf. Diodorus, i. 11. on the theory that os in the Egyptian language means many and iri eye ; and the heavens, since they are ageless because of their eternity, they portray by a heart with a censer beneath. Cf. Horapollo, Hieroglyphics, i. 22. In Thebes there were set up statues of judges without hands, and the statue of the chief justice had its eyes closed, to indicate that justice is not influenced by gifts or by intercession. Cf. Diodorus, i. 48. 6. The military class had their seals engraved with the form of a beetle The Egyptian scarab, or sacred beetle. Cf. Pliny, Nat. Hist. xxx. 13 (30). ; for there is no such thing as a female beetle, but all beetles are male. Cf. 381 a, infra . The idea that all beetles are male was very common in antiquity; Cf., for example, Aelian, De Natura Animalium, x. 15; Porphyry, De Abstinentia, iv. 9. They eject their sperm into a round mass which they construct, since they are no less occupied in arranging for a supply of food They are σκατοφάγοι . than in preparing a place to rear their young.18 As they relate, Isis proceeded to her son Horus, who was being reared in Buto, Cf.
366 a, infra . and bestowed the chest in a place well out of the way; but Typhon, who was hunting by night in the light of the moon, happened upon it. Recognizing the body he divided it into fourteen parts Cf.
368 a, infra . Diodorus, i. 21, says sixteen parts. and scattered them, each in a different place. Isis learned of this and sought for them again, sailing through the swamps in a boat of papyrus. Cf. Eusebius, Praepar. Evang. v. p. 198 b. This is the reason why people sailing in such boats are not harmed by the crocodiles, since these creatures in their own way show either their fear or their reverence for the goddess. The traditional result of Osiris’s dismemberment is that there are many so-called tombs of Osiris in Egypt Cf. 359 a,
365 a, infra, and Diodorus, i. 21. ; for Isis held a funeral for each part when she had found it. Others deny this and assert that she caused effigies of him to be made and these she distributed among the several cities, pretending that she was giving them his body, in order that he might receive divine honours in a greater number of cities, and also that, if Typhon should succeed in overpowering Horus, he might despair of ever finding the true tomb when so many were pointed out to him, all of them called the tomb of Osiris. Cf. Diodorus, i. 21. of the parts of Osiris’s body the only one which Isis did not find was the male member, Cf.
365 c, infra . for the reason that this had been at once tossed into the river, and the lepidotus, the sea-bream. and the pike had fed upon it Cf. Strabo, xvii. 1. 40 (p. 812). ; and it is from these very fishes the Egyptians are most scrupulous in abstaining. But Isis made a replica of the member to take its place, and consecrated the phallus, Cf. Diodorus, i. 22. 6. in honour of which the Egyptians even at the present day celebrate a festival.
32 Such, then, are the possible interpretations which these facts suggest. But now let us begin over again, and consider first the most perspicuous of those who have a reputation for expounding matters more philosophically. These men are like the Greeks who say that Cronus is but a figurative name for Chronus Cf. Cicero, De Natura Deorum, ii. 25 (64). (Time), Hera for Air, and that the birth of Hephaestus symbolizes the change of Air into Fire. Cf. 392 c, infra . And thus among the Egyptians such men say that Osiris is the Nile consorting with the Earth, which is Isis, and that the sea is Typhon into which the Nile discharges its waters and is lost to view and dissipated, save for that part which the earth takes up and absorbs and thereby becomes fertilized. Cf.
366 a, infra . There is also a religious lament sung over Cronus. For Cronus as representing rivers and water see Pauly-Wissowa, xi. 1987-1988. The lament is for him that is born in the regions on the left, and suffers dissolution in the regions on the right; for the Egyptians believe that the eastern regions are the face of the world, the northern the right, and the southern the left. Cf. Moralia, 282 d-e and 729 b. The Nile, therefore, which runs from the south and is swallowed up by the sea in the north, is naturally said to have its birth on the left and its dissolution on the right. For this reason the priests religiously keep themselves aloof from the sea, and call salt the spume of Typhon ; and one of the things forbidden them is to set salt upon a table Ibid. 685 a and 729 a. ; also they do not speak to pilots, Ibid. 729 c. because these men make use of the sea, and gain their livelihood from the sea. This is also not the least of the reasons why they eschew fish, Cf. 353 c, supra . and they portray hatred by drawing the picture of a fish. At Saïs in the vestibule of the temple of Athena was carved a babe and an aged man, and after this a hawk, and next a fish, and finally an hippopotamus. The symbolic meaning of this was There is a lacuna in one ms. (E) at this point (God hateth . . . of departing from it). The supplement is from Clement of Alexandria; see the critical note. : O ye that are coming into the world and departing from it, God hateth shamelessness. The babe is the symbol of coming into the world and the aged man the symbol of departing from it, and by a hawk they indicate God, Cf. 371 e, infra . by the fish hatred, as has already been said, Cf. 353 c, supra . because of the sea, and by the hippopotamus shamelessness; for it is said that he kills his sire Cf. Porphyry, De Abstinentia, iii. 23. and forces his mother to mate with him. That saying of the adherents of Pythagoras, that the sea is a tear of Cronus, Cf. Clement of Alexandria, Stromateis, v. 50. 1 (p. 676 Potter), and Aristotle, Frag. 196 (ed. Rose). may seem to hint at its impure and extraneous nature. Let this, then, be stated incidentally, as a matter of record that is common knowledge.
36 Not only the Nile, but every form of moisture Cf.
366 a, 371 b, infra, and 729 b. they call simply the effusion of Osiris; and in their holy rites the water jar in honour of the god heads the procession. Cf. Clement of Alexandria, Stromateis, vi. 31. 1 (p. 758 Potter). And by the picture of a rush they represent a king and the southern region of the world, Such a symbol exists on Egyptian monuments. and the rush is interpreted to mean the watering and fructifying of all things, and in its nature it seems to bear some resemblance to the generative member. Moreover, when they celebrate the festival of the Pamylia which, as has been said, 355 e, supra . is of a phallic nature, they expose and carry about a statue of which the male member is triple Cf. 371 f, infra, Herodotus, ii. 48, and Egyptian monuments. ; for the god is the Source, and every source, by its fecundity, multiplies what proceeds from it; and for many times we have a habit of saying thrice, as, for example, thrice happy, Homer, Od. v. 306, and vi. 154. It is interesting that G. H. Palmer translates this most happy. and Bonds, even thrice as many, unnumbered, Ibid. viii. 340. unless, indeed, the word triple is used by the early writers in its strict meaning; for the nature of moisture, being the source and origin of all things, created out of itself three primal material substances, Earth, Air, and Fire. In fact, the tale that is annexed to the legend to the effect that Typhon cast the male member of Osiris into the river, and Isis could not find it, but constructed and shaped a replica of it, and ordained that it should be honoured and borne in processions, Cf. 358 b, supra . plainly comes round to this doctrine, that the creative and germinal power of the god, at the very first, acquired moisture as its substance, and through moisture combined with whatever was by nature capable of participating in generation. There is another tale current among the Egyptians, that Apopis, brother of the Sun, made Avar upon Zeus, and that because Osiris espoused Zeus’s cause and helped him to overthrow his enemy, Zeus adopted Osiris as his son and gave him the name of Dionysus. It may be demonstrated that the legend contained in this tale has some approximation to truth so far as Nature is concerned; for the Egyptians apply the name Zeus to the wind, Cf. Diodorus, i. 12. 2. and whatever is dry or fiery is antagonistic to this. This is not the Sun, but it has some kinship with the Sun; and the moisture, by doing away with the excess of dryness, increases and strengthens the exhalations by which the wind is fostered and made vigorous.
51 Then again, they depict Osiris by means of an eye and a sceptre, Cf. 354 f, supra . the one of which indicates forethought and the other power, much as Homer Homer, Iliad, viii. 22. in calling the Lord and King of all Zeus supreme and counsellor appears by supreme to signify his prowess and by counsellor his careful planning and thoughtfulness. They also often depict this god by means of a hawk; for this bird is surpassing in the keenness of its vision and the swiftness of its flight, and is wont to support itself with the minimum amount of food. It is said also in flying over the earth to cast dust upon the eyes of unburied dead Cf. Aelian, De Natura Animalium, ii. 42, and Porphyry, De Abstinentia, iv. 9. ; and whenever it settles down beside the river to drink it raises its feather upright, and after it has drunk it lets this sink down again, by which it is plain that the bird is safe and has escaped the crocodile, Ibid. x. 24. for if it be seized, the feather remains fixed upright as it was at the beginning. Everywhere they point out statues of Osiris in human form of the ithyphallic type, on account of his creative and fostering power Cf.
365 b, supra . ; and they clothe his statues in a flame-coloured garment, since they regard the body of the Sun as a visible manifestation of the perceptible substance of the power for good. Cf. 393 d and 477 c, infra . Therefore it is only right and fair to contemn those who assign the orb of the Sun to Typhon, Cf. 372 e, infra . to whom there attaches nothing bright or of a conserving nature, no order nor generation nor movement possessed of moderation or reason, but everything the reverse; moreover, the drought, Cf.
367 d, supra . by which he destroys many of the living creatures and growing plants, is not to be set down as the work of the Sun, but rather as due to the fact that the winds and waters in the earth and the air are not seasonably tempered when the principle of the disorderly and unlimited power gets out of hand and quenches the exhalations. Cf.
369 a, supra . ' None
|28. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Isis (goddess) • Nephele (goddess)
Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 56; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 415
|29. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Artemis (goddess), Mounychia shrine • Artemis (goddess), sanctuary at Athens • Nike, goddess • gods and goddesses, new deities
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 233; Mikalson (2003), Herodotus and Religion in the Persian Wars, 127
|30. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Crete, hunting goddesses of • goats, Artemis/hunting goddesses and • goddesses, as distinct from heroines
Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 42; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 171
|31. Lucian, The Syrian Goddess, 31-32 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite, Assyrian goddess associated with • Hera, Assyrian goddess associated with • Syrian Goddess • goddess
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 32; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 35; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62
31 But the temple within is not uniform. A special sacred shrine is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the sacred shrine to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details—his head, his robes, his throne; nor even if you wished it could you take him for another deity.'32 Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky. And without she is gilt with gold, and gems of great price adorn her, some white, some sea green, others wine dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the daytime the brightness grows faint; the gem has the likeness of a bright fire. There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected. ' None
|32. Pausanias, Description of Greece, 1.22.3, 1.28.2, 2.2.6, 2.30.4, 4.1.7, 4.31.8, 8.22.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Alea Athena, goddess of Tegea • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Artemis (goddess) • Artemis (goddess), Laphria festival • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Huntress • Artemis, goddess and cult, Primacy/supremacy • Artemis, goddess and cult, Sacrifice • Athena (goddess), statues in Athens • Epidaurus, dual goddesses associated with • Fates (goddesses, Moirai) • Great Goddess • Nemesis, goddess of Athens • Night (goddess) • Nike, goddess, of Athens • Persephone (goddess) • Themis (goddess) • dual goddesses (to theo) • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • goddesses • gods and goddesses, depiction/imagery of • gods and goddesses, offerings of robes (peplos) • gods and goddesses, personifications (the Fates) • gods and goddesses, unity and plurality • gods and goddesses, universal and local nature of • pastoralism, Artemis/hunting goddesses associated with • women, dedication of clothing (peplos) to goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bernabe et al. (2013), Redefining Dionysos, 404; Brule (2003), Women of Ancient Greece, 15; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 42, 167, 251; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 123, 144, 146, 175, 287, 296, 305; Mikalson (2003), Herodotus and Religion in the Persian Wars, 32, 201; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 97, 186
1.22.3 Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
1.28.2 χωρὶς δὲ ἢ ὅσα κατέλεξα δύο μὲν Ἀθηναίοις εἰσὶ δεκάται πολεμήσασιν, ἄγαλμα Ἀθηνᾶς χαλκοῦν ἀπὸ Μήδων τῶν ἐς Μαραθῶνα ἀποβάντων τέχνη Φειδίου —καί οἱ τὴν ἐπὶ τῆς ἀσπίδος μάχην Λαπιθῶν πρὸς Κενταύρους καὶ ὅσα ἄλλα ἐστὶν ἐπειργασμένα λέγουσι τορεῦσαι Μῦν, τῷ δὲ Μυῒ ταῦτά τε καὶ τὰ λοιπὰ τῶν ἔργων Παρράσιον καταγράψαι τὸν Εὐήνορος· ταύτης τῆς Ἀθηνᾶς ἡ τοῦ δόρατος αἰχμὴ καὶ ὁ λόφος τοῦ κράνους ἀπὸ Σουνίου προσπλέουσίν ἐστιν ἤδη σύνοπτα—, καὶ ἅρμα κεῖται χαλκοῦν ἀπὸ Βοιωτῶν δεκάτη καὶ Χαλκιδέων τῶν ἐν Εὐβοίᾳ. δύο δὲ ἄλλα ἐστὶν ἀναθήματα, Περικλῆς ὁ Ξανθίππου καὶ τῶν ἔργων τῶν Φειδίου θέας μάλιστα ἄξιον Ἀθηνᾶς ἄγαλμα ἀπὸ τῶν ἀναθέντων καλουμένης Λημνίας.
2.2.6 λόγου δὲ ἄξια ἐν τῇ πόλει τὰ μὲν λειπόμενα ἔτι τῶν ἀρχαίων ἐστίν, τὰ δὲ πολλὰ αὐτῶν ἐπὶ τῆς ἀκμῆς ἐποιήθη τῆς ὕστερον. ἔστιν οὖν ἐπὶ τῆς ἀγορᾶς— ἐνταῦθα γὰρ πλεῖστά ἐστι τῶν ἱερῶν—Ἄρτεμίς τε ἐπίκλησιν Ἐφεσία καὶ Διονύσου ξόανα ἐπίχρυσα πλὴν τῶν προσώπων· τὰ δὲ πρόσωπα ἀλοιφῇ σφισιν ἐρυθρᾷ κεκόσμηται· Λύσιον δέ, τὸν δὲ Βάκχειον ὀνομάζουσι.
2.30.4 τὸ δὲ Πανελλήνιον, ὅτι μὴ τοῦ Διὸς τὸ ἱερόν, ἄλλο τὸ ὄρος ἀξιόλογον εἶχεν οὐδέν. τοῦτο δὲ τὸ ἱερὸν λέγουσιν Αἰακὸν ποιῆσαι τῷ Διί· τὰ δὲ ἐς τὴν Αὐξησίαν καὶ Δαμίαν, ὡς οὐχ ὗεν ὁ θεὸς Ἐπιδαυρίοις, ὡς τὰ ξόανα ταῦτα ἐκ μαντείας ἐποιήσαντο ἐλαίας παρʼ Ἀθηναίων λαβόντες, ὡς Ἐπιδαύριοι μὲν οὐκ ἀπέφερον ἔτι Ἀθηναίοις ἃ ἐτάξαντο οἷα Αἰγινητῶν ἐχόντων τὰ ἀγάλματα, Ἀθηναίων δὲ ἀπώλοντο οἱ διαβάντες διὰ ταῦτα ἐς Αἴγιναν, ταῦτα εἰπόντος Ἡροδότου καθʼ ἕκαστον αὐτῶν ἐπʼ ἀκριβὲς οὔ μοι γράφειν κατὰ γνώμην ἦν εὖ προειρημένα, πλὴν τοσοῦτό γε ὅτι εἶδόν τε τὰ ἀγάλματα καὶ ἔθυσά σφισι κατὰ τὰ αὐτὰ καθὰ δὴ καὶ Ἐλευσῖνι θύειν νομίζουσιν.
4.1.7 ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·
4.31.8 πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ.
8.22.2 ἐν δὲ τῇ Στυμφάλῳ τῇ ἀρχαίᾳ Τήμενόν φασιν οἰκῆσαι τὸν Πελασγοῦ καὶ Ἥραν ὑπὸ τοῦ Τημένου τραφῆναι τούτου καὶ αὐτὸν ἱερὰ τῇ θεῷ τρία ἱδρύσασθαι καὶ ἐπικλήσεις τρεῖς ἐπʼ αὐτῇ θέσθαι· παρθένῳ μὲν ἔτι οὔσῃ Παιδί, γημαμένην δὲ ἔτι τῷ Διὶ ἐκάλεσεν αὐτὴν Τελείαν, διενεχθεῖσαν δὲ ἐφʼ ὅτῳ δὴ ἐς τὸν Δία καὶ ἐπανήκουσαν ἐς τὴν Στύμφαλον ὠνόμασεν ὁ Τήμενος Χήραν. τάδε μὲν ὑπὸ Στυμφαλίων λεγόμενα οἶδα ἐς τὴν θεόν·'' None
1.22.3 When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests.
1.28.2 In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it.
2.2.6 The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus,
2.30.4 The Mount of all the Greeks, except for the sanctuary of Zeus, has, I found, nothing else worthy of mention. This sanctuary, they say, was made for Zeus by Aeacus. The story of Auxesia and Damia, how the Epidaurians suffered from drought, how in obedience to an oracle they had these wooden images made of olive wood that they received from the Athenians, how the Epidaurians left off paying to the Athenians what they had agreed to pay, on the ground that the Aeginetans had the images, how the Athenians perished who crossed over to Aegina to fetch them—all this, as Herodotus Hdt. 5.82-87 has described it accurately and in detail, I have no intention of relating, because the story has been well told already; but I will add that I saw the images, and sacrificed to them in the same way as it is customary to sacrifice at Eleusis .
4.1.7 That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes, and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:—
4.31.8 But all cities worship Artemis of Ephesus, and individuals hold her in honor above all the gods. The reason, in my view, is the renown of the Amazons, who traditionally dedicated the image, also the extreme antiquity of this sanctuary. Three other points as well have contributed to her renown, the size of the temple, surpassing all buildings among men, the eminence of the city of the Ephesians and the renown of the goddess who dwells there.
8.22.2 The story has it that in the old Stymphalus dwelt Temenus, the son of Pelasgus, and that Hera was reared by this Temenus, who himself established three sanctuaries for the goddess, and gave her three surnames when she was still a maiden, Girl; when married to Zeus he called her Grown-up; when for some cause or other she quarrelled with Zeus and came back to Stymphalus, Temenus named her Widow. This is the account which, to my own knowledge, the Stymphalians give of the goddess.'' None
|33. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • All-powerful goddess, Isis • Cybele (goddess) • Garments, of goddess, stored in temple of province • Help, source of, name of high altar, helping providence of goddess, ibid., most helpful goddess • Isis (goddess) • Isis, all-powerful goddess • Isis, goddess, mother of Horus • Isis, mighty goddess • Orphic triad of goddnesses, mysteries • Phrygian Goddess • Province, temple of Isis in,with garments of goddess • Syrian Goddess
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 241; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 62; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 29, 256, 296; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 133, 135
|34. Lactantius, Divine Institutes, 1.22.13 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apelles, The Goddess on One Knee • gods/goddesses, cult images of
Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 12, 88; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 100
1.22.13 The author and establisher of these vanities among the Romans was that Sabine king who especially engaged the rude and ignorant minds of men with new superstitions: and that he might do this with some authority, he pretended that he had meetings by night with the goddess Egeria. There was a very dark cavern in the grove of Aricia, from which flowed a stream with a never failing spring. Hither he was accustomed to withdraw himself without any witnesses, that he might be able to pretend that, by the admonition of the goddess his wife, he delivered to the people those sacred rites which were most acceptable to the gods. It is evident that he wished to imitate the craftiness of Minos, who concealed himself in the cave of Jupiter, and, after a long delay there, brought forward laws, as though delivered to him by Jupiter, that he might bind men to obedience not only by the authority of his government, but also by the sanction of religion. Nor was it difficult to persuade shepherds. Therefore he instituted pontiffs, priests, Salii, and augurs; he arranged the gods in families; and by these means he softened the fierce spirits of the new people and called them away from warlike affairs to the pursuit of peace. But though he deceived others, he did not deceive himself. For after many years, in the consulship of Cornelius and Bebius, in a field belonging to the scribe Petilius, under the Janiculum, two stone chests were found by men who were digging, in one of which was the body of Numa, in the other seven books in Latin respecting the law of the pontiffs, and the same number written in Greek respecting systems of philosophy, in which he not only annulled the religious rites which he himself had instituted, but all others also. When this was referred to the senate, it was decreed that these books should be destroyed. Therefore Quintus Petilius, the pr tor who had jurisdiction in the city, burnt them in an assembly of the people. This was a senseless proceeding; for of what advantage was it that the books were burnt, when the cause on account of which they were burnt - that they took away the authority due to religion - was itself handed down to memory? Every one then in the senate was most foolish; for the books might have been burnt, and yet the matter itself have been unknown. Thus, while they wish to prove even to posterity with what piety they defended religious institutions, they lessened the authority of the institutions themselves by their testimony. But as Pompilius was the institutor of foolish superstitions among the Romans, so also, before Pompilius, Faunus was in Latium, who both established impious rites to his grandfather Saturnus, and honoured his father Picus with a place among the gods, and consecrated his sister Fatua Fauna, who was also his wife; who, as Gabius Bassus relates, was called Fatua because she had been in the habit of foretelling their fates to women, as Faunus did to men. And Varro writes that she was a woman of such great modesty, that, as long as she lived, no male except her husband saw her or heard her name. On this account women sacrifice to her in secret, and call her the Good Goddess. And Sextus Claudius, in that book which he wrote in Greek, relates that it was the wife of Faunus who, because, contrary to the practice and honour of kings, she had drunk a jar of wine, and had become intoxicated, was beaten to death by her husband with myrtle rods. But afterwards, when he was sorry for what he had done, and was unable to endure his regret for her, he paid her divine honours. For this reason they say that a covered jar of wine is placed at her sacred rites. Therefore Faunus also left to posterity no slight error, which all that are intelligent see through. For Lucilius in these verses derides the folly of those who imagine that images are gods: The terrestrial Lami, which Faunus and Numa Pompilius and others instituted; at and these he trembles, he places everything in this. As infant boys believe that every statue of bronze is a living man, so these imagine that all things feigned are true: they believe that statues of bronze contain a heart. It is a painter's gallery; there is nothing true; all things are fictitious. The poet, indeed, compares foolish men to infants. But I say that they are much more senseless than infants. For they (infants) suppose that images are men, whereas these take them for gods: the one through their age, the others through folly, imagine that which is not true: at any rate, the one soon ceased to be deceived; the foolishness of the others is permanent, and always increases. Orpheus was the first who introduced the rites of father Liber into Greece; and he first celebrated them on a mountain of Bœotia, very near to Thebes, where Liber was born; and because this mountain continually resounded with the strains of the lyre, it was called Cith ron. Those sacred rites are even now called Orphic, in which he himself was lacerated and torn in pieces; and he lived about the same time with Faunus. But which of them was prior in age admits of doubt, since Latinus and Priam reigned during the same years, as did also their fathers Faunus and Laomedon, in whose reign Orpheus came with the Argonauts to the coast of the Trojans. Let us therefore advance further, and inquire who was really the first author of the worship of the gods. Didymus, in the books of his commentary on Pindar, says that Melisseus, king of the Cretans, was the first who sacrificed to the gods, and introduced new rites and parades of sacrifices. He had two daughters, Amalth a and Melissa, who nourished the youthful Jupiter with goats' milk and honey. Hence that poetic fable derived its origin, that bees flew to the child, and filled his mouth with honey. Moreover, he says that Melissa was appointed by her father the first priestess of the Great Mother; from which circumstance the priests of the same Mother are still called Meliss . But the sacred history testifies that Jupiter himself, when he had gained possession of power, arrived at such insolence that he built temples in honour of himself in many places. For when he went about to different lands, on his arrival in each region, he united to himself the kings or princes of the people in hospitality and friendship; and when he was departing from each, he ordered that a shrine should be dedicated to himself in the name of his host, as though the remembrance of their friendship and league could thus be preserved. Thus temples were founded in honour of Jupiter Atabyrius and Jupiter Labrandius; for Atabyrius and Labrandius were his entertainers and assistants in war. Temples were also built to Jupiter Laprius, to Jupiter Molion, to Jupiter Casius, and others, after the same manner. This was a very crafty device on his part, that he might both acquire divine honour for himself, and a perpetual name for his entertainers in conjunction with religious observances. Accordingly they were glad, and cheerfully submitted to his command, and observed annual rites and festivals for the sake of handing down their own name. Æneas did something like this in Sicily, when he gave the name of his host Acestes to a city which he had built, that Acestes might afterwards joyfully and willingly love, increase, and adorn it. In this manner Jupiter spread abroad through the world the observance of his worship, and gave an example for the imitation of others. Whether, then, the practice of worshipping the gods proceeded from Melisseus, as Didymus related, or from Jupiter also himself, as Euhemerus says, the time is still agreed upon when the gods began to be worshipped. Melisseus, indeed, was much prior in time, inasmuch as he brought up Jupiter his grandson. It is therefore possible that either before, or while Jupiter was yet a boy, he taught the worship of the gods, namely, the mother of his foster-child, and his grandmother Tellus, who was the wife of Uranus, and his father Saturnus; and he himself, by this example and institution, may have exalted Jupiter to such pride, that he afterwards ventured to assume divine honours to himself. "" None
|35. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Fates (goddesses, Moirai) • Isis, goddess, mother of Horus • gods and goddesses, chthonian • gods and goddesses, personifications (the Fates)
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 266; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 141
|36. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Night (goddess) • Subordination (and inferiority), of goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 146; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 183
|37. Epigraphy, Ig I , 78, 84
Tagged with subjects: • Artemis (goddess), sanctuary at Athens • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • gods and goddesses, new deities
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88, 276
84 Gods. Decree 1 The Council and the People decided. Pandionis was in prytany, Aristoxenos was secretary, Antiochides was chairman, Antiphon was archon (418/7); Adosios proposed: to fence in the sanctuary (hieron) of Kodros and Neleus and Basile and (5) to lease (misthōsai) the sacred precinct (temenos) according to the specifications (suggraphas). Let the official sellers (pōlētai) make the contract (apomisthōsantōn) for the fencing in. Let the king (basileus) lease (apomisthōsatō) the sacred precinct according to the specifications, and let him despatch the boundary-commissioners (horistas) to demarcate these sanctuaries (hiera) so that they may be in the best and most pious condition. The money for the fencing in shall come from the sacred precinct. They shall carry out these provisions before the end of this Council\'s term of office, (10) otherwise each shall be liable to a fine of one thousand drachmas according to what has been proposed (eiremena). Decree 2 Adosios proposed: in other respects in accordance with the Council’s proposal, but let the king (basileus) and the official sellers (pōlētai) lease (misthōsatō) the sacred precinct of Neleus and Basile for twenty years according to the specifications. The lessee (misthōsamenos) shall fence in the sanctuary (hieron) of Kodros and Neleus and Basile at his own expense. Whatever (15) rent the sacred precinct may produce in each year, let him deposit the money in the ninth prytany (prutaneias) with the receivers (apodektai), and let the receivers (apodektais) hand it over to the treasurers of the Other Gods according to the law. If the king (basileus) or anyone else of those instructed about these matters does not carry out what has been decreed in the prytany (prutaneias) of Aigeis, (20) let him be liable to a fine of 10,000 drachmas. The purchaser of the mud (ilun) shall remove it from the ditch (taphro) during this very Council after paying to Neleus the price at which he made the purchase. Let the king (basileus) erase the name of the purchaser of the mud (ilun) once he has paid the fee (misthōsin). Let the king (basileus) write up instead (anteggraphsato) on the wall the name of the lessee (misthōsamenos) of the sacred precinct and for how much he has rented (misthōsētai) it (25) and the names of the guarantors in accordance with the law that concerns the sacred precincts (temenōn). So that anyone who wishes may be able to know, let the secretary (grammateus) of the Council inscribe this decree on a stone stele and place it in the Neleion next to the railings (ikria).10 Let the payment officers (kolakretai) give the money to this end. The king (basileus) shall lease (misthoun) the sacred precinct of Neleus and of Basile on the following terms: (30) that the lessee (misthōsamenos) fence in the sanctuary (hieron) of Kodros and Neleus and Basile according to the specifications (suggraphas) during the term of the Council that is about to enter office, and that he work the sacred precinct of Neleus and Basile on the following terms: that he plant young sprouts of olive trees, no fewer than 200, and more if he wishes; that the lessee (misthōsamenos) have control of the ditch (taphro) and the water from Zeus,11 (35) as much as flows in between the Dionysion and the gates whence the initiates march out to the sea, and as much as flows in between the public building (oikias tes demosias)12 and the gates leading out to the bath of Isthmonikos; lease (misthoun) it for twenty years. text from Attic Inscriptions Online, IG I3
84 - Decree on the administration of the property of Kodros, Neleus and Basile ' ' None
|38. Valerius Maximus, Memorable Deeds And Sayings, 1.1.1, 2.1.6
Tagged with subjects: • Viriplaca (goddess) • belief, in gods/goddesses • cult, and gods/goddesses • gods/goddesses, acts of • gods/goddesses, acts toward • gods/goddesses, and cult • gods/goddesses, belief in • gods/goddesses, cult of • gods/goddesses, pleasure of • libertas (liberty), as goddess
Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 25; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 277, 293, 303; Mueller (2002), Roman Religion in Valerius Maximus, 73, 118
1.1.1 Our ancestors appointed that the set and solemn ceremonies should be ordered by the knowledge of the pontiffs; the right administration of these ceremonies, and authority for so doing, by the observations of the augurs; the predictions of Apollo should depend upon the books of the seers; but that the mysteries of portents should be unfolded according to the rules of the Etruscan discipline. For by the ancient institutions, when we were to commend anything to the gods, we gave ourselves to prayer; when anything was earnestly to be desired of the gods, then to vows; when anything to be paid, to thanksgiving; when enquiry after future success was made, to obtain by request; when any solemn sacrifice was to be done, to sacrifice. By which means the significations of portents and thunders were likewise discovered.
2.1.6 When there was any difference between husband and wife, they went to the shrine of the goddess Viriplaca, which is on the Palatine: and having liberty to say whatever they had in mind, after the heat was over, they returned home very good friends. This goddess is said to have acquired her name from appeasing men; she is indeed worthy of adoration, and to be worshipped with choice and exquisite sacrifices. She was the keeper of everyday and family peace, rendering to men and women, under the same yoke of peace, what is due to the dignity of men, and the honour of women.'' None
|39. Vergil, Aeneis, 1.50-1.88, 1.90-1.102, 1.104-1.109, 1.111-1.134, 1.136-1.156, 3.154-3.171, 4.698, 6.847, 12.605
Tagged with subjects: • Chamber, of goddess, in temple • Image, fertile, of goddess, bearers of • Juno, goddess of marriage • Libyan goddesses • Minerva (goddess) • Orphic triad of goddnesses • Priest, chief, utters prayers over ship of Isis, and purifies it, enters chamber of goddess • Triad, of goddesses • gods/goddesses, Juno • gods/goddesses, cult images of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 78, 82; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 146, 284; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 120; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 118, 264; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 13, 90; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 78, 82
1.50 Talia flammato secum dea corde volutans 1.51 nimborum in patriam, loca feta furentibus austris, 1.52 Aeoliam venit. Hic vasto rex Aeolus antro 1.53 luctantes ventos tempestatesque sonoras 1.54 imperio premit ac vinclis et carcere frenat. 1.55 Illi indigtes magno cum murmure montis 1.56 circum claustra fremunt; celsa sedet Aeolus arce 1.57 sceptra tenens, mollitque animos et temperat iras. 1.58 Ni faciat, maria ac terras caelumque profundum 1.59 quippe ferant rapidi secum verrantque per auras. 1.60 Sed pater omnipotens speluncis abdidit atris, 1.61 hoc metuens, molemque et montis insuper altos 1.62 imposuit, regemque dedit, qui foedere certo 1.63 et premere et laxas sciret dare iussus habenas. 1.64 Ad quem tum Iuno supplex his vocibus usa est: 1.65 Aeole, namque tibi divom pater atque hominum rex 1.66 et mulcere dedit fluctus et tollere vento, 1.67 gens inimica mihi Tyrrhenum navigat aequor, 1.68 Ilium in Italiam portans victosque Penates: 1.69 incute vim ventis submersasque obrue puppes, 1.71 Sunt mihi bis septem praestanti corpore nymphae, 1.72 quarum quae forma pulcherrima Deiopea, 1.73 conubio iungam stabili propriamque dicabo, 1.74 omnis ut tecum meritis pro talibus annos 1.75 exigat, et pulchra faciat te prole parentem. 1.76 Aeolus haec contra: Tuus, O regina, quid optes 1.77 explorare labor; mihi iussa capessere fas est. 1.78 Tu mihi, quodcumque hoc regni, tu sceptra Iovemque 1.79 concilias, tu das epulis accumbere divom, 1.80 nimborumque facis tempestatumque potentem. 1.81 Haec ubi dicta, cavum conversa cuspide montem 1.82 impulit in latus: ac venti, velut agmine facto, 1.83 qua data porta, ruunt et terras turbine perflant. 1.84 Incubuere mari, totumque a sedibus imis 1.85 una Eurusque Notusque ruunt creberque procellis 1.86 Africus, et vastos volvunt ad litora fluctus. 1.87 Insequitur clamorque virum stridorque rudentum. 1.88 Eripiunt subito nubes caelumque diemque
1.90 Intonuere poli, et crebris micat ignibus aether, 1.91 praesentemque viris intentant omnia mortem. 1.92 Extemplo Aeneae solvuntur frigore membra: 1.93 ingemit, et duplicis tendens ad sidera palmas 1.94 talia voce refert: O terque quaterque beati, 1.95 quis ante ora patrum Troiae sub moenibus altis 1.96 contigit oppetere! O Danaum fortissime gentis 1.97 Tydide! Mene Iliacis occumbere campis 1.98 non potuisse, tuaque animam hanc effundere dextra, 1.99 saevus ubi Aeacidae telo iacet Hector, ubi ingens 1.100 Sarpedon, ubi tot Simois correpta sub undis 1.101 scuta virum galeasque et fortia corpora volvit? 1.102 Talia iactanti stridens Aquilone procella
1.104 Franguntur remi; tum prora avertit, et undis 1.105 dat latus; insequitur cumulo praeruptus aquae mons. 1.106 Hi summo in fluctu pendent; his unda dehiscens 1.107 terram inter fluctus aperit; furit aestus harenis. 1.108 Tris Notus abreptas in saxa latentia torquet— 1.109 saxa vocant Itali mediis quae in fluctibus aras—
1.111 in brevia et Syrtis urguet, miserabile visu, 1.112 inliditque vadis atque aggere cingit harenae. 1.113 Unam, quae Lycios fidumque vehebat Oronten, 1.114 ipsius ante oculos ingens a vertice pontus 1.115 in puppim ferit: excutitur pronusque magister 1.116 volvitur in caput; ast illam ter fluctus ibidem 1.117 torquet agens circum, et rapidus vorat aequore vortex. 1.118 Adparent rari tes in gurgite vasto, 1.119 arma virum, tabulaeque, et Troia gaza per undas. 1.120 Iam validam Ilionei navem, iam fortis Achati, 1.121 et qua vectus Abas, et qua grandaevus Aletes, 1.122 vicit hiems; laxis laterum compagibus omnes 1.123 accipiunt inimicum imbrem, rimisque fatiscunt. 1.124 Interea magno misceri murmure pontum, 1.125 emissamque hiemem sensit Neptunus, et imis 1.126 stagna refusa vadis, graviter commotus; et alto 1.127 prospiciens, summa placidum caput extulit unda. 1.128 Disiectam Aeneae, toto videt aequore classem, 1.129 fluctibus oppressos Troas caelique ruina, 1.130 nec latuere doli fratrem Iunonis et irae. 1.131 Eurum ad se Zephyrumque vocat, dehinc talia fatur: 1.132 Tantane vos generis tenuit fiducia vestri? 1.133 Iam caelum terramque meo sine numine, venti, 1.134 miscere, et tantas audetis tollere moles?
1.136 Post mihi non simili poena commissa luetis. 1.137 Maturate fugam, regique haec dicite vestro: 1.138 non illi imperium pelagi saevumque tridentem, 1.139 sed mihi sorte datum. Tenet ille immania saxa, 1.140 vestras, Eure, domos; illa se iactet in aula 1.141 Aeolus, et clauso ventorum carcere regnet. 1.142 Sic ait, et dicto citius tumida aequora placat, 1.143 collectasque fugat nubes, solemque reducit. 1.144 Cymothoe simul et Triton adnixus acuto 1.145 detrudunt navis scopulo; levat ipse tridenti; 1.146 et vastas aperit syrtis, et temperat aequor, 1.147 atque rotis summas levibus perlabitur undas. 1.148 Ac veluti magno in populo cum saepe coorta est 1.149 seditio, saevitque animis ignobile volgus, 1.150 iamque faces et saxa volant—furor arma ministrat; 1.151 tum, pietate gravem ac meritis si forte virum quem 1.152 conspexere, silent, arrectisque auribus adstant; 1.153 ille regit dictis animos, et pectora mulcet,— 1.154 sic cunctus pelagi cecidit fragor, aequora postquam 1.155 prospiciens genitor caeloque invectus aperto 1.156 flectit equos, curruque volans dat lora secundo.
3.154 Quod tibi delato Ortygiam dicturus Apollo est, 3.155 hic canit, et tua nos en ultro ad limina mittit. 3.156 Nos te, Dardania incensa, tuaque arma secuti, 3.157 nos tumidum sub te permensi classibus aequor, 3.158 idem venturos tollemus in astra nepotes, 3.159 imperiumque urbi dabimus: tu moenia magnis 3.160 magna para, longumque fugae ne linque laborem. 3.161 Mutandae sedes: non haec tibi litora suasit 3.162 Delius, aut Cretae iussit considere Apollo. 3.163 Est locus, Hesperiam Grai cognomine dicunt, 3.164 terra antiqua, potens armis atque ubere glaebae; 3.165 Oenotri coluere viri; nunc fama minores 3.166 Italiam dixisse ducis de nomine gentem: 3.167 hae nobis propriae sedes; hinc Dardanus ortus, 3.168 Iasiusque pater, genus a quo principe nostrum. 3.169 Surge age, et haec laetus longaevo dicta parenti 3.170 haud dubitanda refer: Corythum terrasque requirat 3.171 Ausonias; Dictaea negat tibi Iuppiter arva.
4.698 nondum illi flavum Proserpina vertice crinem
6.847 Excudent alii spirantia mollius aera,
12.605 filia prima manu flavos Lavinia crinis' ' None
1.50 Below th' horizon the Sicilian isle " '1.51 just sank from view, as for the open sea 1.52 with heart of hope they sailed, and every ship 1.53 clove with its brazen beak the salt, white waves. 1.54 But Juno of her everlasting wound 1.55 knew no surcease, but from her heart of pain 1.56 thus darkly mused: “Must I, defeated, fail 1.57 of what I will, nor turn the Teucrian King 1.58 from Italy away? Can Fate oppose? 1.59 Had Pallas power to lay waste in flame 1.60 the Argive fleet and sink its mariners, 1.61 revenging but the sacrilege obscene ' "1.62 by Ajax wrought, Oileus' desperate son? " "1.63 She, from the clouds, herself Jove's lightning threw, " '1.64 cattered the ships, and ploughed the sea with storms. 1.65 Her foe, from his pierced breast out-breathing fire, 1.66 in whirlwind on a deadly rock she flung. 1.67 But I, who move among the gods a queen, ' "1.68 Jove's sister and his spouse, with one weak tribe " '1.69 make war so long! Who now on Juno calls? 1.71 So, in her fevered heart complaining still, 1.72 unto the storm-cloud land the goddess came, 1.73 a region with wild whirlwinds in its womb, 1.74 Aeolia named, where royal Aeolus 1.75 in a high-vaulted cavern keeps control ' "1.76 o'er warring winds and loud concourse of storms. " '1.77 There closely pent in chains and bastions strong, 1.78 they, scornful, make the vacant mountain roar, 1.79 chafing against their bonds. But from a throne 1.80 of lofty crag, their king with sceptred hand 1.81 allays their fury and their rage confines. 1.82 Did he not so, our ocean, earth, and sky 1.83 were whirled before them through the vast ie. 1.84 But over-ruling Jove, of this in fear, ' "1.85 hid them in dungeon dark: then o'er them piled " '1.86 huge mountains, and ordained a lawful king 1.87 to hold them in firm sway, or know what time, ' "1.88 with Jove's consent, to loose them o'er the world. " 1.90 “Thou in whose hands the Father of all gods 1.91 and Sovereign of mankind confides the power 1.92 to calm the waters or with winds upturn, 1.93 great Aeolus! a race with me at war 1.94 now sails the Tuscan main towards Italy, 1.95 bringing their Ilium and its vanquished powers. 1.96 Uprouse thy gales. Strike that proud navy down! 1.97 Hurl far and wide, and strew the waves with dead! 1.98 Twice seven nymphs are mine, of rarest mould; 1.99 of whom Deiopea, the most fair, 1.100 I give thee in true wedlock for thine own, 1.101 to mate thy noble worth; she at thy side 1.102 hall pass long, happy years, and fruitful bring ' "
1.104 Then Aeolus: “'T is thy sole task, O Queen, " '1.105 to weigh thy wish and will. My fealty 1.106 thy high behest obeys. This humble throne 1.107 is of thy gift. Thy smiles for me obtain 1.108 authority from Jove. Thy grace concedes 1.109 my station at your bright Olympian board,
1.111 Replying thus, he smote with spear reversed ' "1.112 the hollow mountain's wall; then rush the winds " '1.113 through that wide breach in long, embattled line, 1.114 and sweep tumultuous from land to land: ' "1.115 with brooding pinions o'er the waters spread, " '1.116 east wind and south, and boisterous Afric gale 1.117 upturn the sea; vast billows shoreward roll; 1.118 the shout of mariners, the creak of cordage, 1.119 follow the shock; low-hanging clouds conceal 1.120 from Trojan eyes all sight of heaven and day; ' "1.121 night o'er the ocean broods; from sky to sky " '1.122 the thunders roll, the ceaseless lightnings glare; 1.123 and all things mean swift death for mortal man. 1.124 Straightway Aeneas, shuddering with amaze, 1.125 groaned loud, upraised both holy hands to Heaven, 1.126 and thus did plead: “O thrice and four times blest, 1.127 ye whom your sires and whom the walls of Troy 1.128 looked on in your last hour! O bravest son 1.129 Greece ever bore, Tydides! O that I 1.130 had fallen on Ilian fields, and given this life 1.131 truck down by thy strong hand! where by the spear 1.132 of great Achilles, fiery Hector fell, 1.133 and huge Sarpedon; where the Simois 1.134 in furious flood engulfed and whirled away
1.136 While thus he cried to Heaven, a shrieking blast 1.137 mote full upon the sail. Up surged the waves 1.138 to strike the very stars; in fragments flew 1.139 the shattered oars; the helpless vessel veered 1.140 and gave her broadside to the roaring flood, 1.141 where watery mountains rose and burst and fell. 1.142 Now high in air she hangs, then yawning gulfs ' "1.143 lay bare the shoals and sands o'er which she drives. " '1.144 Three ships a whirling south wind snatched and flung 1.145 on hidden rocks,—altars of sacrifice 1.146 Italians call them, which lie far from shore 1.147 a vast ridge in the sea; three ships beside 1.148 an east wind, blowing landward from the deep, 1.149 drove on the shallows,—pitiable sight,— 1.150 and girdled them in walls of drifting sand. 1.151 That ship, which, with his friend Orontes, bore 1.152 the Lycian mariners, a great, plunging wave ' "1.153 truck straight astern, before Aeneas' eyes. " "1.154 Forward the steersman rolled and o'er the side " '1.155 fell headlong, while three times the circling flood 1.156 pun the light bark through swift engulfing seas.
3.154 “Hear, chiefs and princes, what your hopes shall be! 3.155 The Isle of Crete, abode of lofty Jove, 3.156 rests in the middle sea. Thence Ida soars; 3.157 there is the cradle of our race. It boasts 3.158 a hundred cities, seats of fruitful power. 3.159 Thence our chief sire, if duly I recall 3.160 the olden tale, King Teucer sprung, who first 3.161 touched on the Trojan shore, and chose his seat 3.162 of kingly power. There was no Ilium then 3.163 nor towered Pergama; in lowly vales 3.164 their dwelling; hence the ancient worship given 3.165 to the Protectress of Mount Cybele, ' "3.166 mother of Gods, what time in Ida's grove " '3.167 the brazen Corybantic cymbals clang, 3.168 or sacred silence guards her mystery, 3.169 and lions yoked her royal chariot draw. 3.170 Up, then, and follow the behests divine! 3.171 Pour offering to the winds, and point your keels
4.698 nor feared she worse than when Sichaeus died,
6.847 Lo! on the left and right at feast reclined
12.605 from the forsaken fortress poured. The plain ' " None
|40. Vergil, Georgics, 3.34
Tagged with subjects: • Chamber, of goddess, in temple • Image, fertile, of goddess, bearers of • Priest, chief, utters prayers over ship of Isis, and purifies it, enters chamber of goddess • gods/goddesses, Juno • gods/goddesses, cult images of
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 264; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 13, 90
3.34 Stabunt et Parii lapides, spirantia signa,'' None
3.34 of gold and massive ivory on the door'' None
|41. None, None, nan
Tagged with subjects: • Libyan goddesses • Pallas (goddess)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 78, 82, 87; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 198; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 78, 82, 87
|42. None, None, nan
Tagged with subjects: • Dikê (goddess) • Night (goddess)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 66, 110, 117, 118, 122; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 140, 325
|43. None, None, nan
Tagged with subjects: • Artemis, goddess and cult, Arrows • Artemis, goddess and cult, Artemisia festival • Artemis, goddess and cult, Birth • Artemis, goddess and cult, Cult figure/statue • Artemis, goddess and cult, Daitis festival • Artemis, goddess and cult, Divine attributes • Artemis, goddess and cult, Epiphany • Artemis, goddess and cult, Honorific titles • Artemis, goddess and cult, Mother goddess • Artemis, goddess and cult, Mysteries • Artemis, goddess and cult, Nocturnal character • Artemis, goddess and cult, Primacy/supremacy • Artemis, goddess and cult, Processions • Artemis, goddess and cult, Revenge, vengeance • Artemis, goddess and cult, Sacrifice • Artemis, goddess and cult, Tutelary goddess • Artemis, goddess and cult, Via Sacra • Artemision (month), birthday of goddess in • gods/goddesses, as tutelary deities of cities
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 82, 151, 153, 156, 157, 160, 166, 167, 168, 169, 173, 174, 196, 261, 266, 270, 274, 275, 282, 283, 284, 304; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 106, 107, 110
|44. None, None, nan
Tagged with subjects: • Artemis (goddess), sanctuary at Athens • first-fruits (ἀπαρχή), to the Eleusinian Goddesses • gods and goddesses, new deities
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88, 276
|45. None, None, nan
Tagged with subjects: • Anāhitā, goddess • Great Goddess • Hera, Great Goddess • Isis, goddess • Ma-Enyo, goddess • mother goddess, Hipta
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 234
|46. None, None, nan
Tagged with subjects: • Night (goddess) • Subordination (and inferiority), of goddesses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 50, 113; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 112
|47. None, None, nan
Tagged with subjects: • Feet, of goddess, kissed, feet wiped with face • Isis, Egyptian Goddess • Obeisance, before goddess • Prayer, to moon-goddess, to Isis
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320; Rizzi (2010), Hadrian and the Christians, 127