|1. Hebrew Bible, Deuteronomy, 5.7-5.9, 8.12-8.13, 9.14, 9.20-9.21, 11.6, 17.17, 22.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • Golden Calf • Golden Rule • Golden calf • gold • gold, and silver • golden calf
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 183; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 346; Gera (2014), Judith, 207; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 137, 138, 139; Levison (2023), The Greek Life of Adam and Eve. 506, 779; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 111; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 215, 227; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 102; Stuckenbruck (2007), 1 Enoch 91-108, 205, 263, 297, 332, 461
5.7 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
8.12 פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13 וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃
9.14 הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃' '9.21 וְאֶת־חַטַּאתְכֶם אֲשֶׁר־עֲשִׂיתֶם אֶת־הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר־דַּק לְעָפָר וָאַשְׁלִךְ אֶת־עֲפָרוֹ אֶל־הַנַּחַל הַיֹּרֵד מִן־הָהָר׃
11.6 וַאֲשֶׁר עָשָׂה לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב בֶּן־רְאוּבֵן אֲשֶׁר פָּצְתָה הָאָרֶץ אֶת־פִּיהָ וַתִּבְלָעֵם וְאֶת־בָּתֵּיהֶם וְאֶת־אָהֳלֵיהֶם וְאֵת כָּל־הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם בְּקֶרֶב כָּל־יִשְׂרָאֵל׃
17.17 וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃
22.5 לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃'' None
5.7 Thou shalt have no other gods before Me. 5.8 Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5.9 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,
8.12 lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein; 8.13 and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
9.14 let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’
9.20 Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time. 9.21 And I took your sin, the calf which ye had made, and burnt it with fire, and beat it in pieces, grinding it very small, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mount.—
11.6 and what He did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened her mouth, and swallowed them up, and their households, and their tents, and every living substance that followed them, in the midst of all Israel;
17.17 Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.
22.5 A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God.'' None
|2. Hebrew Bible, Exodus, 12.38, 17.2-17.7, 20.3-20.5, 25.38-25.39, 30.1-30.10, 32.7-32.11, 32.13, 32.16, 32.19-32.21, 32.24-32.25, 35.6, 35.23, 35.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Censers, Golden • Gold • Gold glass • Golden Calf • Golden Rule • Golden calf • Homer, Golden throne • Temple (Jerusalem), golden lamp • gold, and silver • gold, objects • gold, statue • golden age in Bible • golden ages • golden calf • idolatry, Golden Calf • word of God, God's own and humans' of God Golden calf/calves
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 183, 237; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 236; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 163; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233, 245; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 267; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 130, 346, 376; Gera (2014), Judith, 148, 161, 249, 289; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 49; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 135, 136, 137, 138, 139, 142, 144, 145, 165; Levison (2009), Filled with the Spirit, 51, 54, 325; Levison (2023), The Greek Life of Adam and Eve. 381, 506, 779, 827, 830, 963; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 218, 279; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 60; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 88; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 61; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 97; Stuckenbruck (2007), 1 Enoch 91-108, 398
12.38 וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃
17.2 וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָה׃ 17.3 וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָא׃ 17.4 וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃ 17.5 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ׃ 17.6 הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃ 17.7 וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָיִן׃
20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
25.38 וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃ 25.39 כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃
30.1 וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃
30.1 וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.2 אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ רָבוּעַ יִהְיֶה וְאַמָּתַיִם קֹמָתוֹ מִמֶּנּוּ קַרְנֹתָיו׃ 30.2 בְּבֹאָם אֶל־אֹהֶל מוֹעֵד יִרְחֲצוּ־מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַיהוָה׃ 30.3 וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי׃ 30.3 וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר אֶת־גַּגּוֹ וְאֶת־קִירֹתָיו סָבִיב וְאֶת־קַרְנֹתָיו וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב׃ 30.4 וּשְׁתֵּי טַבְּעֹת זָהָב תַּעֲשֶׂה־לּוֹ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו תַּעֲשֶׂה עַל־שְׁנֵי צִדָּיו וְהָיָה לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֵמָּה׃ 30.5 וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 30.6 וְנָתַתָּה אֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדֻת אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה׃ 30.7 וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8 וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃ 30.9 לֹא־תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו׃' 32.7 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 32.8 סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.9 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ 32.11 וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃
32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃
32.16 וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃
32.19 וַיְהִי כַּאֲשֶׁר קָרַב אֶל־הַמַּחֲנֶה וַיַּרְא אֶת־הָעֵגֶל וּמְחֹלֹת וַיִּחַר־אַף מֹשֶׁה וַיַּשְׁלֵךְ מידו מִיָּדָיו אֶת־הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר׃
32.24 וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ־לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה׃ 32.25 וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃
35.6 וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים׃
35.23 וְכָל־אִישׁ אֲשֶׁר־נִמְצָא אִתּוֹ תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים הֵבִיאוּ׃
35.25 וְכָל־אִשָּׁה חַכְמַת־לֵב בְּיָדֶיהָ טָווּ וַיָּבִיאוּ מַטְוֶה אֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן אֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃'' None
12.38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
17.2 Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try the LORD?’ 17.3 And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’ 17.4 And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’ 17.5 And the LORD said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go. 17.6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel. 17.7 And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: ‘Is the LORD among us, or not?’
20.3 Thou shalt have no other gods before Me. 20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
25.38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 25.39 of a talent of pure gold shall it be made, with all these vessels.
30.1 And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it. 30.2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it. 30.3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30.4 And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it. 30.5 And thou shalt make the staves of acacia-wood, and overlay them with gold. 30.6 And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee. 30.7 And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8 And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations. 30.9 Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.
30.10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’
32.7 And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly; 32.8 they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’ 32.9 And the LORD said unto Moses: ‘I have seen this people, and, behold, it is a stiffnecked people. 32.10 Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’ 32.11 And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?
32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’
32.16 And the tables were the work of God, and the writing was the writing of God, graven upon the tables.
32.19 And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing; and Moses’anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount. 32.20 And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.
32.24 And I said unto them: Whosoever hath any gold, let them break it off; so they gave it me; and I cast it into the fire, and there came out this calf.’ 32.25 And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—
35.6 and blue, and purple, and scarlet, and fine linen, and goats’hair;
35.23 And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats’hair, and rams’skins dyed red, and sealskins, brought them.
35.25 And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen.' ' None
|3. Hebrew Bible, Job, 28.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • hacksilber and -gold
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 130; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 50
28.17 לֹא־יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי־פָז׃'' None
28.17 Gold and glass cannot equal it; Neither shall the exchange thereof be vessels of fine gold.'' None
|4. Hebrew Bible, Numbers, 5.15, 7.13, 14.36, 20.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Censers, Golden • Gold • Gold glass • Golden Calf • gold, and silver • golden calf • hacksilber and -gold
Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 267; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 130; Gera (2014), Judith, 269; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 50; Levison (2023), The Greek Life of Adam and Eve. 828, 829; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 97
5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃
14.36 וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו וַיַּלִּינוּ עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃
20.4 וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃' ' None
5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.
14.36 And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land,
20.4 And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?' ' None
|5. Hebrew Bible, Proverbs, 7.16-7.18, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • gold, and silver • gold, objects • gold, statue
Found in books: Gera (2014), Judith, 269, 289, 385; Levison (2023), The Greek Life of Adam and Eve. 761, 962, 965
7.16 מַרְבַדִּים רָבַדְתִּי עַרְשִׂי חֲטֻבוֹת אֵטוּן מִצְרָיִם׃ 7.17 נַפְתִּי מִשְׁכָּבִי מֹר אֲהָלִים וְקִנָּמוֹן׃ 7.18 לְכָה נִרְוֶה דֹדִים עַד־הַבֹּקֶר נִתְעַלְּסָה בָּאֳהָבִים׃' '31.11 בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12 גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13 דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14 הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15 וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16 זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע נָטְעָה כָּרֶם׃ 31.17 חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18 טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל בַלַּיְלָה נֵרָהּ׃ 31.19 יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21 לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22 מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23 נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24 סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25 עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26 פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27 צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28 קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29 רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31 תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃'' None
7.16 I have decked my couch with coverlets, With striped cloths of the yarn of Egypt. 7.17 I have perfumed my bed With myrrh, aloes, and cinnamon. 7.18 Come, let us take our fill of love until the morning; Let us solace ourselves with loves.
31.10 A woman of valour who can find? For her price is far above rubies. 31.11 The heart of her husband doth safely trust in her, and he hath no lack of gain. 31.12 She doeth him good and not evil all the days of her life. 31.13 She seeketh wool and flax, and worketh willingly with her hands. 31.14 She is like the merchant-ships; she bringeth her food from afar. 31.15 She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens. 31.16 She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard. 31.17 She girdeth her loins with strength, And maketh strong her arms. 31.18 She perceiveth that her merchandise is good; Her lamp goeth not out by night. 31.19 She layeth her hands to the distaff, And her hands hold the spindle. 31.20 She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy. 31.21 She is not afraid of the snow for her household; For all her household are clothed with scarlet. 31.22 She maketh for herself coverlets; Her clothing is fine linen and purple. 31.23 Her husband is known in the gates, When he sitteth among the elders of the land. 31.24 She maketh linen garments and selleth them; And delivereth girdles unto the merchant. 31.25 Strength and dignity are her clothing; And she laugheth at the time to come. 31.26 She openeth her mouth with wisdom; And the law of kindness is on her tongue. 31.27 She looketh well to the ways of her household, And eateth not the bread of idleness. 31.28 Her children rise up, and call her blessed; Her husband also, and he praiseth her: 31.29 ’Many daughters have done valiantly, But thou excellest them all.’ 31.30 Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised. 31.31 Give her of the fruit of her hands; And let her works praise her in the gates.'' None
|6. Hebrew Bible, Psalms, 135.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • Love, of Silver and Gold • gold, in story of Amasis
Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 127; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399, 721
135.15 עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃'' None
135.15 The idols of the nations are silver and gold, The work of men's hands."" None
|7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • Golden Age, as setting for animal fables • golden calf, omitted from The Grooms Qedushta
Found in books: Levison (2023), The Greek Life of Adam and Eve. 503; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 358; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 373, 374
|8. Hebrew Bible, Isaiah, 10.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gold
Found in books: Levison (2023), The Greek Life of Adam and Eve. 761; Stuckenbruck (2007), 1 Enoch 91-108, 205
10.3 וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃
10.3 צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃'' None
10.3 And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?'' None
|9. Hesiod, Works And Days, 25-41, 100-237, 285, 287-292, 308-313, 649-650, 802-804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ages of Man, Golden • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Gold leaves / gold tablets • Golden Age • Golden Age, art in • Golden Age, as moral value • Golden Age, as retrospective ideal • Golden Age, in Georgic • Golden Age, in myth • Golden Age, symbolic value of • Golden Tablets, crossroads image in • Golden Tablets, vs Od. 12.55-126 • Hesiod, gold • Homer, and gold • Iron Age, and Golden Age • Libyans as reflection on Golden Age ideals • Orphic tradition, Bacchic gold tablets • Praises of Italy, reminiscent of Golden Age • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • bees, as Golden Age ideal • city, as loss of Golden Age community • gold • gold leaves • gold, and immortals • golden age • golden age, pity in • golden age/race • immortals, and gold • plague, as reflection on Golden Age ideals in Georgic • purity, and gold
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13, 23; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235; Crabb (2020), Luke/Acts and the End of History, 83; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 183, 184, 187; Fowler (2014), Plato in the Third Sophistic, 43, 44; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 40, 61, 62, 63, 155, 156, 218; Gee (2013), Aratus and the Astronomical Tradition, 25, 46, 176, 177; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 305, 318, 319, 320, 321; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 57; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 137; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 52, 57, 58, 59, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138; Schibli (2002), Hierocles of Alexandria, 173; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 191, 201; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63; deJauregui (2010), Orphism and Christianity in Late Antiquity, 343
25 καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τέκτονι τέκτων, 26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ. 27 ὦ Πέρση, σὺ δὲ ταῦτα τεῷ ἐνικάτθεο θυμῷ, 28 μηδέ σʼ Ἔρις κακόχαρτος ἀπʼ ἔργου θυμὸν ἐρύκοι 29 νείκεʼ ὀπιπεύοντʼ ἀγορῆς ἐπακουὸν ἐόντα. 30 ὤρη γάρ τʼ ὀλίγη πέλεται νεικέων τʼ ἀγορέων τε, 31 ᾧτινι μὴ βίος ἔνδον ἐπηετανὸς κατάκειται' '32 ὡραῖος, τὸν γαῖα φέρει, Δημήτερος ἀκτήν. 33 τοῦ κε κορεσσάμενος νείκεα καὶ δῆριν ὀφέλλοις 34 κτήμασʼ ἐπʼ ἀλλοτρίοις· σοὶ δʼ οὐκέτι δεύτερον ἔσται 35 ὧδʼ ἔρδειν· ἀλλʼ αὖθι διακρινώμεθα νεῖκος 36 ἰθείῃσι δίκῃς, αἵ τʼ ἐκ Διός εἰσιν ἄρισται. 37 ἤδη μὲν γὰρ κλῆρον ἐδασσάμεθʼ, ἀλλὰ τὰ πολλὰ 38 ἁρπάζων ἐφόρεις μέγα κυδαίνων βασιλῆας 39 δωροφάγους, οἳ τήνδε δίκην ἐθέλουσι δίκασσαι. 40 νήπιοι, οὐδὲ ἴσασιν ὅσῳ πλέον ἥμισυ παντὸς 41 οὐδʼ ὅσον ἐν μαλάχῃ τε καὶ ἀσφοδέλῳ μέγʼ ὄνειαρ.
100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. 106 εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω 107 εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν. 108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. 109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων 110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 1
25 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. 202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς· 203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. 213 ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε· 214 ὕβρις γάρ τε κακὴ δειλῷ βροτῷ· οὐδὲ μὲν ἐσθλὸς 215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θʼ ὑπʼ αὐτῆς 216 ἐγκύρσας ἄτῃσιν· ὁδὸς δʼ ἑτέρηφι παρελθεῖν 217 κρείσσων ἐς τὰ δίκαια· Δίκη δʼ ὑπὲρ Ὕβριος ἴσχει 218 ἐς τέλος ἐξελθοῦσα· παθὼν δέ τε νήπιος ἔγνω. 219 αὐτίκα γὰρ τρέχει Ὅρκος ἅμα σκολιῇσι δίκῃσιν. 220 τῆς δὲ Δίκης ῥόθος ἑλκομένης, ᾗ κʼ ἄνδρες ἄγωσι 221 δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας. 222 ἣ δʼ ἕπεται κλαίουσα πόλιν καὶ ἤθεα λαῶν, 223 ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα, 224 οἵ τε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν. 2
25 Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227 τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228 εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229 ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230 οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 231 οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 232 τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233 ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234 εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235 τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236 θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 237 νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα.
285 ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων.
287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι 288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα.
308 ἐξ ἔργων δʼ ἄνδρες πολύμηλοί τʼ ἀφνειοί τε· 309 καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν. 311 ἔργον δʼ οὐδὲν ὄνειδος, ἀεργίη δέ τʼ ὄνειδος. 312 εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς 313 πλουτεῦντα· πλούτῳ δʼ ἀρετὴ καὶ κῦδος ὀπηδεῖ.
649 οὔτε τι ναυτιλίης σεσοφισμένος οὔτε τι νηῶν. 650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον,
802 πέμπτας δʼ ἐξαλέασθαι, ἐπεὶ χαλεπαί τε καὶ αἰναί· 803 ἐν πέμπτῃ γάρ φασιν Ἐρινύας ἀμφιπολεύειν 804 Ὅρκον γεινόμενον, τὸν Ἔρις τέκε πῆμʼ ἐπιόρκοις. ' None
25 Potter hates potter, builder builder, and 26 A beggar bears his fellow-beggar spite, 27 Likewise all singers. Perses, understand 28 My verse, don’t let the evil Strife invite 29 Your heart to shrink from work and make you gaze 30 And listen to the quarrels in the square - 31 No time for quarrels or to spend one’s day 32 In public life when in your granary there 33 Is not stored up a year’s stock of the grain 34 Demeter grants the earth. Get in that store, 35 Then you may wrangle, struggling to obtain 36 Other men’s goods – a chance shall come no more 37 To do this. Let’s set straight our wrangling 38 With Zeus’s laws, so excellent and fair. 39 We split our goods in two, but, capturing 40 The greater part, you carried it from there 41 And praised those kings, bribe-eaters, who adore
100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 102 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 105 Still safe within its lip, not leaping out 106 (The lid already stopped her, by the will 107 of aegis-bearing Zeus). But all about 108 There roam among mankind all kinds of ill, 109 Filling both land and sea, while every day 110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice – it is not possible to fight 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 1
25 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, 202 Might will be right and shame shall cease to be, 203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know 213 What it purports, a fable: once, on high, 214 Clutched in its talon-grip, a bird of prey 215 Took off a speckled nightingale whose cry 216 Was “Pity me”, but, to this bird’s dismay, 217 He said disdainfully: “You silly thing, 218 Why do you cry? A stronger one by far 219 Now has you. Although you may sweetly sing, 220 You go where I decide. Perhaps you are 221 My dinner or perhaps I’ll let you go. 222 A fool assails a stronger, for he’ll be 223 The loser, suffering scorn as well as woe.” 224 Thus spoke the swift-winged bird. Listen to me, 2
25 Perses – heed justice and shun haughtiness; 226 It aids no common man: nobles can’t stay 227 It easily because it will oppre 228 Us all and bring disgrace. The better way 229 Is Justice, who will outstrip Pride at last. 230 Fools learn this by experience because 231 The God of Oaths, by running very fast, 232 Keeps pace with and requites all crooked laws. 233 When men who swallow bribes and crookedly 234 Pass sentences and drag Justice away, 235 There’s great turmoil, and then, in misery 236 Weeping and covered in a misty spray, 237 She comes back to the city, carrying
285 It’s no use being good when wickedne
287 Perses, remember this, serve righteousne 288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat 291 Each other, being lawless, but the pact 292 He made with humankind is very meet –
308 About the future. Who takes interest 309 In others’ notions is a good man too, 310 But he who shuns these things is valueless. 311 Remember all that I have said to you, 312 Noble Perses, and work with steadfastne 313 Till Hunger vexes you and you’re a friend
649 One who is nursing). You must take good care 650 of your sharp-toothed dog; do not scant his meat
802 And prayed and washed your hands in it. If you 803 Should cross with hands and errors unpurged still, 804 The gods will visit you with pece due ' None
|10. Hesiod, Theogony, 270-336, 396, 577-578, 775 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Orpheus, Orphic gold leaves • Orpheus, Orphic gold leaves, Amphipolis • Orphic tradition, Bacchic gold tablets • golden age/race • golden apples • golden maidens • tablets, Orphic gold
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 264; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 72; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 213, 215
270 Φόρκυϊ δʼ αὖ Κητὼ Γραίας τέκε καλλιπαρῄους' 271 ἐκ γενετῆς πολιάς, τὰς δὴ Γραίας καλέουσιν 272 ἀθάνατοί τε θεοὶ χαμαὶ ἐρχόμενοί τʼ ἄνθρωποι, 273 Πεμφρηδώ τʼ ἐύπεπλον Ἐνυώ τε κροκόπεπλον, 274 Γοργούς θʼ, αἳ ναίουσι πέρην κλυτοῦ Ὠκεανοῖο 275 ἐσχατιῇ πρὸς Νυκτός, ἵνʼ Ἑσπερίδες λιγύφωνοι, 276 Σθεννώ τʼ Εὐρυάλη τε Μέδουσά τε λυγρὰ παθοῦσα. 277 ἣ μὲν ἔην θνητή, αἳ δʼ ἀθάνατοι καὶ ἀγήρῳ, 278 αἱ δύο· τῇ δὲ μιῇ παρελέξατο Κυανοχαίτης 279 ἐν μαλακῷ λειμῶνι καὶ ἄνθεσιν εἰαρινοῖσιν. 280 τῆς δʼ ὅτε δὴ Περσεὺς κεφαλὴν ἀπεδειροτόμησεν, 281 ἔκθορε Χρυσαωρ τε μέγας καὶ Πήγασος ἵππος. 282 τῷ μὲν ἐπώνυμον ἦεν, ὅτʼ Ὠκεανοῦ περὶ πηγὰς 283 γένθʼ, ὃ δʼ ἄορ χρύσειον ἔχων μετὰ χερσὶ φίλῃσιν. 284 χὠ μὲν ἀποπτάμενος προλιπὼν χθόνα, μητέρα μήλων, 285 ἵκετʼ ἐς ἀθανάτους· Ζηνὸς δʼ ἐν δώμασι ναίει 286 βροντήν τε στεροπήν τε φέρων Διὶ μητιόεντι. 287 Χρυσάωρ δʼ ἔτεκεν τρικέφαλον Γηρυονῆα 288 μιχθεὶς Καλλιρόῃ κούρῃ κλυτοῦ Ὠκεανοῖο. 290 βουσὶ παρʼ εἰλιπόδεσσι περιρρύτῳ εἰν Ἐρυθείῃ 291 ἤματι τῷ ὅτε περ βοῦς ἤλασεν εὐρυμετώπους 292 Τίρυνθʼ εἰς ἱερὴν διαβὰς πόρον Ὠκεανοῖο 293 Ὄρθον τε κτείνας καὶ βουκόλον Εὐρυτίωνα 294 σταθμῷ ἐν ἠερόεντι πέρην κλυτοῦ Ὠκεανοῖο. 295 ἣ δʼ ἔτεκʼ ἄλλο πέλωρον ἀμήχανον, οὐδὲν ἐοικὸς 296 θνητοῖς ἀνθρώποις οὐδʼ ἀθανάτοισι θεοῖσιν, 297 σπῆι ἔνι γλαφυρῷ θείην κρατερόφρονʼ Ἔχιδναν, 298 ἥμισυ μὲν νύμφην ἑλικώπιδα καλλιπάρῃον, 299 ἥμισυ δʼ αὖτε πέλωρον ὄφιν δεινόν τε μέγαν τε 300 αἰόλον ὠμηστὴν ζαθέης ὑπὸ κεύθεσι γαίης. 301 ἔνθα δέ οἱ σπέος ἐστὶ κάτω κοίλῃ ὑπὸ πέτρῃ 302 τηλοῦ ἀπʼ ἀθανάτων τε θεῶν θνητῶν τʼ ἀνθρώπων· 303 ἔνθʼ ἄρα οἱ δάσσαντο θεοὶ κλυτὰ δώματα ναίειν. 304 ἣ δʼ ἔρυτʼ εἰν Ἀρίμοισιν ὑπὸ χθονὶ λυγρὴ Ἔχιδνα, 305 ἀθάνατος νύμφη καὶ ἀγήραος ἤματα πάντα. 306 τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι 307 δεινόν θʼ ὑβριστήν τʼ ἄνομόν θʼ ἑλικώπιδι κούρῃ· 308 ἣ δʼ ὑποκυσαμένη τέκετο κρατερόφρονα τέκνα. 309 Ὄρθον μὲν πρῶτον κύνα γείνατο Γηρυονῆι· 310 δεύτερον αὖτις ἔτικτεν ἀμήχανον, οὔ τι φατειὸν 311 Κέρβερον ὠμηστήν, Ἀίδεω κύνα χαλκεόφωνον, 312 πεντηκοντακέφαλον, ἀναιδέα τε κρατερόν τε· 313 τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν 314 Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη 315 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ. 316 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 327 Ὅρθῳ ὑποδμηθεῖσα Νεμειαῖόν τε λέοντα, 328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις 329 γουνοῖσιν κατένασσε Νεμείης, πῆμʼ ἀνθρώποις. 330 ἔνθʼ ἄρʼ ὃ οἰκείων ἐλεφαίρετο φῦλʼ ἀνθρώπων, 331 κοιρανέων Τρητοῖο Νεμείης ἠδʼ Ἀπέσαντος· 332 ἀλλά ἑ ἲς ἐδάμασσε βίης Ἡρακληείης. 333 Κητὼ δʼ ὁπλότατον Φόρκυι φιλότητι μιγεῖσα 334 γείνατο δεινὸν ὄφιν, ὃς ἐρεμνῆς κεύθεσι γαίης 335 πείρασιν ἐν μεγάλοις παγχρύσεα μῆλα φυλάσσει. 336 τοῦτο μὲν ἐκ Κητοῦς καὶ Φόρκυνος γένος ἐστίν.
396 τιμῆς καὶ γεράων ἐπιβησέμεν, ἧ θέμις ἐστίν.
577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε,
775 ἔνθα δὲ ναιετάει στυγερὴ θεὸς ἀθανάτοισι, ' None
270 Galene, Thetis, Eudora, Glauce,' 271 Fair Halie, Cymothoe. Speo, 272 Pasithea, Theo and Erato, 273 Eulimene and gracious Melite 274 And Doto, Proto, pink-armed Eunice, 275 Nisaea, Pherusa, Dynamene, 276 Actaea, Doris, fair Hippothoe, 277 Panopea, pink-armed Hipponoe, 278 Fair Galatea and Cymodoce 279 (With Amphitrite and Cymatolege 280 She calmed with ease the storms and misty sea), 281 Protomedea, Cymo, Eione, 282 Rich-crowned Alimede and Glauconome, 283 Laugh-loving, Pontoporea, Leagore, 284 Laomedea and Polynoe, 285 Autonoe and perfect Euarne, 286 Divine Menippe and fair Psamathe, 287 Neso, Themisto, Eupompe, Pronoe 288 And Nemertes, who had the qualitie 290 of her deathless father. All fifty of these 291 Sprang from fine Nereus, who was talented 292 In splendid specialties. And Thaumas wed 293 Electra, fathomless Ocean’s progeny 294 Who bore Iris who moves so rapidly 295 And the well-tressed Harpies, Aello, 296 Ocypetes, who on swift pinions go 297 With raging winds and flocks of birds on high. 298 Ceto bore Phorcys the fair-cheeked Graiae, 299 Called thus by everyone who walks on earth 300 And all the deathless gods, grey from their birth, 301 Well-clad Pemphredo, Enyo, who is dressed 302 In saffron and the Gorgons in the west 303 Beyond famed Ocean in the far frontier 304 Towards Night, where the Hesperides sing out clear 305 And liquid songs, Sthenno and Euryale 306 And her who bore a woeful destiny, 307 Medusa (she was mortal, but Sthenno 308 And Euryale were not and did not grow 309 In age) and then the dark-haired god of the sea, 310 Amid spring flowers and in a pleasant lea, 311 Lay with her. When Perseus cut off her head, 312 Great Chrysaor and Pegasus were bred 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 316 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 327 To holy Tiryns, after he had gone 328 Across the sea and slain Eurytion 329 The herdsman in an inky-black homestead 330 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, 333 And fierce Echidna, who, with flashing eye 334 And prepossessing cheeks, displays the guise 335 of a nymph – well, that was half of her at least, 336 The other half a snake, a massive beast,
396 Admete, Ianthe, Doris and Prymno,
577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary
775 Appeared in the forefront, Briareus, ' None
|11. Homer, Iliad, 18.497-18.508, 23.146 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Golden Age • Golden, M. • burials, and gold • gold, in burials • golden maidens
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 524; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 43; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 57; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148
18.497 λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος 18.498 ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς 18.499 ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι 18.500 δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· 18.501 ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. 18.502 λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· 18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. 18.507 κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, 18.508 τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι.
23.146 σοί τε κόμην κερέειν ῥέξειν θʼ ἱερὴν ἑκατόμβην,'' None
18.497 flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors
23.146 that when I had come home thither to my dear native land, I would shear my hair to thee and offer a holy hecatomb, and on the selfsame spot would sacrifice fifty rams, males without blemish, into thy waters, where is thy demesne and thy fragrant altar. So vowed that old man, but thou didst not fulfill for him his desire. '' None
|12. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Calf • golden cup
Found in books: Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 165; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 203
|13. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Calf • Golden Fleece • gold, statue • golden calf
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 309, 314; Gera (2014), Judith, 48; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 144; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 383
|14. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ages of Man, Golden • Golden Age • Golden Bough • Golden Fleece • Golden Fleece, quest for • Golden House of Nero • Homer, Golden throne • Homer, ‘Golden Verses’ • Homer, ‘Golden Verses’, and Solon’s ‘Eunomia’ • Orphic tradition, Bacchic gold tablets • Solon, and the ‘Golden Verses’ • burials, and gold • gold • gold, in burials • golden maidens • tablets, Orphic gold
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 77, 110; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 17; Edmunds (2021), Greek Myth, 153; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 74, 80, 81; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 218; Jenkyns (2013), God, Space, and City in the Roman Imagination, 41; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 43; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 148; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 88; Torok (2014), Herodotus In Nubia, 108; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77, 110; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215
|15. Aeschylus, Prometheus Bound, 436-471 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 165; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 165
436 μή τοι χλιδῇ δοκεῖτε μηδʼ αὐθαδίᾳ'437 σιγᾶν με· συννοίᾳ δὲ δάπτομαι κέαρ, 438 ὁρῶν ἐμαυτὸν ὧδε προυσελούμενον. 439 καίτοι θεοῖσι τοῖς νέοις τούτοις γέρα 440 τίς ἄλλος ἢ ʼγὼ παντελῶς διώρισεν; 441 ἀλλʼ αὐτὰ σιγῶ· καὶ γὰρ εἰδυίαισιν ἂν 442 ὑμῖν λέγοιμι· τἀν βροτοῖς δὲ πήματα 443 ἀκούσαθʼ, ὥς σφας νηπίους ὄντας τὸ πρὶν 444 ἔννους ἔθηκα καὶ φρενῶν ἐπηβόλους. 445 λέξω δέ, μέμψιν οὔτινʼ ἀνθρώποις ἔχων, 446 ἀλλʼ ὧν δέδωκʼ εὔνοιαν ἐξηγούμενος· 447 οἳ πρῶτα μὲν βλέποντες ἔβλεπον μάτην, 448 κλύοντες οὐκ ἤκουον, ἀλλʼ ὀνειράτων 449 ἀλίγκιοι μορφαῖσι τὸν μακρὸν βίον 450 ἔφυρον εἰκῇ πάντα, κοὔτε πλινθυφεῖς 451 δόμους προσείλους, ᾖσαν, οὐ ξυλουργίαν· 452 κατώρυχες δʼ ἔναιον ὥστʼ ἀήσυροι 453 μύρμηκες ἄντρων ἐν μυχοῖς ἀνηλίοις. 454 ἦν δʼ οὐδὲν αὐτοῖς οὔτε χείματος τέκμαρ 455 οὔτʼ ἀνθεμώδους ἦρος οὔτε καρπίμου 456 θέρους βέβαιον, ἀλλʼ ἄτερ γνώμης τὸ πᾶν 457 ἔπρασσον, ἔστε δή σφιν ἀντολὰς ἐγὼ 458 ἄστρων ἔδειξα τάς τε δυσκρίτους δύσεις. 459 καὶ μὴν ἀριθμόν, ἔξοχον σοφισμάτων, 460 ἐξηῦρον αὐτοῖς, γραμμάτων τε συνθέσεις, 461 μνήμην ἁπάντων, μουσομήτορʼ ἐργάνην. 462 κἄζευξα πρῶτος ἐν ζυγοῖσι κνώδαλα 463 ζεύγλαισι δουλεύοντα σάγμασὶν θʼ, ὅπως 464 θνητοῖς μεγίστων διάδοχοι μοχθημάτων 465 γένοινθʼ, ὑφʼ ἅρμα τʼ ἤγαγον φιληνίους 466 ἵππους, ἄγαλμα τῆς ὑπερπλούτου χλιδῆς. 467 θαλασσόπλαγκτα δʼ οὔτις ἄλλος ἀντʼ ἐμοῦ 468 λινόπτερʼ ηὗρε ναυτίλων ὀχήματα. 469 τοιαῦτα μηχανήματʼ ἐξευρὼν τάλας 470 βροτοῖσιν, αὐτὸς οὐκ ἔχω σόφισμʼ ὅτῳ 471 τῆς νῦν παρούσης πημονῆς ἀπαλλαγῶ. Χορός ' None
436 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned '437 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned 440 their prerogatives to these upstart gods? But I do not speak of this; for my tale would tell you nothing except what you know. Still, listen to the miseries that beset mankind—how they were witless before and I made them have sense and endowed them with reason. 445 I will not speak to upbraid mankind but to set forth the friendly purpose that inspired my blessing. First of all, though they had eyes to see, they saw to no avail; they had ears, but they did not understand ; but, just as shapes in dreams, throughout their length of days, 450 without purpose they wrought all things in confusion. They had neither knowledge of houses built of bricks and turned to face the sun nor yet of work in wood; but dwelt beneath the ground like swarming ants, in sunless caves. They had no sign either of winter 455 or of flowery spring or of fruitful summer, on which they could depend but managed everything without judgment, until I taught them to discern the risings of the stars and their settings, which are difficult to distinguish. Yes, and numbers, too, chiefest of sciences, 460 I invented for them, and the combining of letters, creative mother of the Muses’ arts, with which to hold all things in memory. I, too, first brought brute beasts beneath the yoke to be subject to the collar and the pack-saddle, so that they might bear in men’s stead their 465 heaviest burdens; and to the chariot I harnessed horses and made them obedient to the rein, to be an image of wealth and luxury. It was I and no one else who invented the mariner’s flaxen-winged car that roams the sea. Wretched that I am—such are the arts I devised 470 for mankind, yet have myself no cunning means to rid me of my present suffering. Chorus ' None
|16. Hebrew Bible, Ezekiel, 16.17, 27.7 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gold • gold, objects • golden calf
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 140; Gera (2014), Judith, 398; Levison (2023), The Greek Life of Adam and Eve. 506, 779, 818, 964; Stuckenbruck (2007), 1 Enoch 91-108, 398
16.17 וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃
27.7 שֵׁשׁ־בְּרִקְמָה מִמִּצְרַיִם הָיָה מִפְרָשֵׂךְ לִהְיוֹת לָךְ לְנֵס תְּכֵלֶת וְאַרְגָּמָן מֵאִיֵּי אֱלִישָׁה הָיָה מְכַסֵּךְ׃' ' None
16.17 Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;
27.7 of fine linen with richly woven work from Egypt Was thy sail, That it might be to thee for an ensign; Blue and purple from the isles of Elishah Was thine awning.' ' None
|17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ages of Man, Golden • gold, associated with purity
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 14; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 116, 117
|18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gold tablets • Orphism, gold Totenpässe tablets
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 19; Wolfsdorf (2020), Early Greek Ethics, 560
|19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gold leaves / gold tablets • Golden Age • Mycenae, gold ring with Palladium and two goddesses • Orphism, gold Totenpässe tablets • gold rings, Mycenae, ring with Palladium and two goddesses • rain, in myth, golden
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 228; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 201; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 61; Wolfsdorf (2020), Early Greek Ethics, 599; deJauregui (2010), Orphism and Christianity in Late Antiquity, 369
|20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Fleece • golden fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 144, 157; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 311; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 144, 157
|21. Euripides, Bacchae, 6, 902-905 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Age • Orphic tradition, Bacchic gold tablets • gold • tablets, Orphic gold
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 45; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 315; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215
6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας902 εὐδαίμων μὲν ὃς ἐκ θαλάσσας 903 ἔφυγε χεῖμα, λιμένα δʼ ἔκιχεν· 904 εὐδαίμων δʼ ὃς ὕπερθε μόχθων 905 ἐγένεθʼ· ἑτέρᾳ δʼ ἕτερος ἕτερον ' 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.902 Happy is he The archaic sound of the English happy is he... , with its implicit echo of the beatitudes from the Sermon on the Mount, is appropriate here, for the chorus is describing beatitudes of a kind (though not strictly religious beatitudes) as appear at 73ff. who has fled a storm on the sea, and reached harbor. Happy too is he who has overcome his hardships. 905 One surpass another in different ways, in wealth or power. There are innumerable hopes to innumerable men, and some result in wealth to mortals, while others fail. ' None
|22. Euripides, Medea, 1-13 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 308; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123
1 Εἴθ' ὤφελ' ̓Αργοῦς μὴ διαπτάσθαι σκάφος"2 Κόλχων ἐς αἶαν κυανέας Συμπληγάδας,' "3 μηδ' ἐν νάπαισι Πηλίου πεσεῖν ποτε" "4 τμηθεῖσα πεύκη, μηδ' ἐρετμῶσαι χέρας" '5 ἀνδρῶν ἀριστέων οἳ τὸ πάγχρυσον δέρος' "6 Πελίᾳ μετῆλθον. οὐ γὰρ ἂν δέσποιν' ἐμὴ" "7 Μήδεια πύργους γῆς ἔπλευς' ̓Ιωλκίας" "8 ἔρωτι θυμὸν ἐκπλαγεῖς' ̓Ιάσονος:" "9 οὐδ' ἂν κτανεῖν πείσασα Πελιάδας κόρας" "
10 πατέρα κατῴκει τήνδε γῆν Κορινθίαν
1 &λτ;φίλων τε τῶν πρὶν ἀμπλακοῦσα καὶ πάτρας.&γτ;' "
12 &λτ;καὶ πρὶν μὲν εἶχε κἀνθάδ' οὐ μεμπτὸν βίον&γτ;" 13 ξὺν ἀνδρὶ καὶ τέκνοισιν, ἁνδάνουσα μὲν ' None
1 Ah! would to Heaven the good ship Argo ne’er had sped its course to the Colchian land through the misty blue Symplegades, nor ever in the glens of Pelion the pine been felled to furnish with oars the chieftain’s hands,'2 Ah! would to Heaven the good ship Argo ne’er had sped its course to the Colchian land through the misty blue Symplegades, nor ever in the glens of Pelion the pine been felled to furnish with oars the chieftain’s hands, 5 who went to fetch the golden fleece for Pelias; for then would my own mistress Medea never have sailed to the turrets of Iolcos, her soul with love for Jason smitten, nor would she have beguiled the daughters of Pelia
10 to slay their father and come to live here in the land of Corinth with her husband and children, where her exile found favour with the citizens to whose land she had come, and in all things of her own accord was she at one with Jason, the greatest safeguard thi ' None
|23. Hebrew Bible, 2 Chronicles, 2.13 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gold • Temple (Jerusalem), golden table
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 167; Levison (2023), The Greek Life of Adam and Eve. 963
2.13 בֶּן־אִשָּׁה מִן־בְּנוֹת דָּן וְאָבִיו אִישׁ־צֹרִי יוֹדֵעַ לַעֲשׂוֹת בַּזָּהָב־וּבַכֶּסֶף בַּנְּחֹשֶׁת בַּבַּרְזֶל בָּאֲבָנִים וּבָעֵצִים בָּאַרְגָּמָן בַּתְּכֵלֶת וּבַבּוּץ וּבַכַּרְמִיל וּלְפַתֵּחַ כָּל־פִּתּוּחַ וְלַחְשֹׁב כָּל־מַחֲשָׁבֶת אֲשֶׁר יִנָּתֶן־לוֹ עִם־חֲכָמֶיךָ וְחַכְמֵי אֲדֹנִי דָּוִיד אָבִיךָ׃'' None
2.13 the son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to devise any device; to do whatever may be set before him, with thy skilful men, and with the skilful men of my lord David thy father.'' None
|24. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • gold, • gold, refined
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 165; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165
13.9 וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃'' None
13.9 And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’'' None
|25. Herodotus, Histories, 3.17-3.25, 3.114, 3.116, 7.72-7.73 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Midas, golden touch of • gold • gold, objects
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 309; Gera (2014), Judith, 64; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68, 72; Torok (2014), Herodotus In Nubia, 34, 35, 38, 108, 116
3.17 μετὰ δὲ ταῦτα ὁ Καμβύσης ἐβουλεύσατο τριφασίας στρατηίας, ἐπί τε Καρχηδονίους καὶ ἐπὶ Ἀμμωνίους καὶ ἐπὶ τοὺς μακροβίους Αἰθίοπας, οἰκημένους δὲ Λιβύης ἐπὶ τῇ νοτίῃ θαλάσσῃ· βουλευομένῳ δέ οἱ ἔδοξε ἐπὶ μὲν Καρχηδονίους τὸν ναυτικὸν στρατὸν ἀποστέλλειν, ἐπὶ δὲ Ἀμμωνίους τοῦ πεζοῦ ἀποκρίναντα, ἐπὶ δὲ τοὺς Αἰθίοπας κατόπτας πρῶτον, ὀψομένους τε τὴν ἐν τούτοισι τοῖσι Αἰθίοψι λεγομένην εἶναι ἡλίου τράπεζαν εἰ ἔστι ἀληθέως, καὶ πρὸς ταύτῃ τὰ ἄλλα κατοψομένους, δῶρα δὲ τῷ λόγῳ φέροντας τῷ βασιλέι αὐτῶν. 3.18 ἡ δὲ τράπεζα τοῦ ἡλίου τοιήδε τις λέγεται εἶναι, λειμὼν ἐστὶ ἐν τῷ προαστείῳ ἐπίπλεος κρεῶν ἑφθῶν πάντων τῶν τετραπόδων, ἐς τὸν τὰς μὲν νύκτας ἐπιτηδεύοντας τιθέναι τὰ κρέα τοὺς ἐν τέλεϊ ἑκάστοτε ἐόντας τῶν ἀστῶν, τὰς δὲ ἡμέρας δαίνυσθαι προσιόντα τὸν βουλόμενον. φάναι δὲ τοὺς ἐπιχωρίους ταῦτα τὴν γῆν αὐτὴν ἀναδιδόναι ἑκάστοτε. 3.19 ἡ μὲν δὴ τράπεζα τοῦ ἡλίου καλεομένη λέγεται εἶναι τοιήδε. Καμβύσῃ δὲ ὡς ἔδοξε πέμπειν τοὺς κατασκόπους, αὐτίκα μετεπέμπετο ἐξ Ἐλεφαντίνης πόλιος τῶν Ἰχθυοφάγων ἀνδρῶν τοὺς ἐπισταμένους τὴν Αἰθιοπίδα γλῶσσαν. ἐν ᾧ δὲ τούτους μετήισαν, ἐν τούτῳ ἐκέλευε ἐπὶ τὴν Καρχηδόνα πλέειν τὸν ναυτικὸν στρατόν. Φοίνικες δὲ οὐκ ἔφασαν ποιήσειν ταῦτα· ὁρκίοισι γὰρ μεγάλοισι ἐνδεδέσθαι, καὶ οὐκ ἂν ποιέειν ὅσια ἐπὶ τοὺς παῖδας τοὺς ἑωυτῶν στρατευόμενοι. Φοινίκων δὲ οὐ βουλομένων οἱ λοιποὶ οὐκ ἀξιόμαχοι ἐγίνοντο. Καρχηδόνιοι μέν νυν οὕτω δουλοσύνην διέφυγον πρὸς Περσέων· Καμβύσης γὰρ βίην οὐκ ἐδικαίου προσφέρειν Φοίνιξι, ὅτι σφέας τε αὐτοὺς ἐδεδώκεσαν Πέρσῃσι καὶ πᾶς ἐκ Φοινίκων ἤρτητο ὁ ναυτικὸς στρατός. δόντες δὲ καὶ Κύπριοι σφέας αὐτοὺς Πέρσῃσι ἐστρατεύοντο ἐπʼ Αἴγυπτον. 3.20 ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν. 3.21 ἐς τούτους δὴ ὦν τοὺς ἄνδρας ὡς ἀπίκοντο οἱ Ἰχθυοφάγοι, διδόντες τὰ δῶρα τῷ, βασιλέι αὐτῶν ἔλεγον τάδε. “βασιλεὺς ὁ Περσέων Καμβύσης, βουλόμενος φίλος καὶ ξεῖνός τοι γενέσθαι, ἡμέας τε ἀπέπεμψε ἐς λόγους τοι ἐλθεῖν κελεύων, καὶ δῶρα ταῦτά τοι διδοῖ τοῖσι καὶ αὐτὸς μάλιστα ἥδεται χρεώμενος.” ὁ δὲ Αἰθίοψ μαθὼν ὅτι κατόπται ἥκοιεν, λέγει πρὸς αὐτοὺς τοιάδε. “οὔτε ὁ Περσέων βασιλεὺς δῶρα ὑμέας ἔπεμψε φέροντας προτιμῶν πολλοῦ ἐμοὶ ξεῖνος γενέσθαι, οὔτε ὑμεῖς λέγετε ἀληθέα ʽἥκετε γὰρ κατόπται τῆς ἐμῆς ἀρχῆσ̓, οὔτε ἐκεῖνος ἀνήρ δίκαιος. εἰ γὰρ ἦν δίκαιος, οὔτʼ ἂν ἐπεθύμησε χώρης ἄλλης ἢ τῆς ἑωυτοῦ, οὔτʼ ἂν ἐς δουλοσύνην ἀνθρώπους ἦγε ὑπʼ ὧν μηδὲν ἠδίκηται. νῦν δὲ αὐτῷ τόξον τόδε διδόντες τάδε ἔπεα λέγετε.” “βασιλεὺς ὁ Αἰθιόπων συμβουλεύει τῷ Περσέων βασιλέι, ἐπεὰν οὕτω εὐπετέως ἕλκωσι τὰ τόξα Πέρσαι ἐόντα μεγάθεϊ τοσαῦτα, τότε ἐπʼ Αἰθίοπας τοὺς μακροβίους πλήθεϊ ὑπερβαλλόμενον στρατεύεσθαι· μέχρι δὲ τούτου θεοῖσι εἰδέναι χάριν, οἳ οὐκ ἐπὶ νόον τρέπουσι Αἰθιόπων παισὶ γῆν ἄλλην προσκτᾶσθαι τῇ ἑωυτῶν.” 3.22 ταῦτα δὲ εἴπας καὶ ἀνεὶς τὸ τόξον παρέδωκε τοῖσι ἥκουσι. λαβὼν δὲ τὸ εἷμα τὸ πορφύρεον εἰρώτα ὅ τι εἴη καὶ ὅκως πεποιημένον· εἰπόντων δὲ τῶν Ἰχθυοφάγων τὴν ἀληθείην περὶ τῆς πορφύρης καὶ τῆς βαφῆς, δολεροὺς μὲν τοὺς ἀνθρώπους ἔφη εἶναι, δολερὰ δὲ αὐτῶν τὰ εἵματα. δεύτερα δὲ τὸν χρυσὸν εἰρώτα τὸν στρεπτὸν τὸν περιαυχένιον καὶ τὰ ψέλια· ἐξηγεομένων δὲ τῶν Ἰχθυοφάγων τὸν κόσμον αὐτοῦ, γελάσας ὁ βασιλεὺς καὶ νομίσας εἶναι σφέα πέδας εἶπε ὡς παρʼ ἑωυτοῖσι εἰσὶ ῥωμαλεώτεραι τουτέων πέδαι. τρίτον δὲ εἰρώτα τὸ μύρον· εἰπόντων δὲ τῆς ποιήσιος πέρι καὶ ἀλείψιος, τὸν αὐτὸν λόγον τὸν καὶ περὶ τοῦ εἵματος εἶπε. ὡς δὲ ἐς τὸν οἶνον ἀπίκετο καὶ ἐπύθετο αὐτοῦ τὴν ποίησιν, ὑπερησθεὶς τῷ πόματι ἐπείρετο ὅ τι τε σιτέεται ὁ βασιλεὺς καὶ χρόνον ὁκόσον μακρότατον ἀνὴρ Πέρσης ζώει. οἳ δὲ σιτέεσθαι μὲν τὸν ἄρτον εἶπον, ἐξηγησάμενοι τῶν πυρῶν τὴν φύσιν, ὀγδώκοντα δὲ ἔτεα ζόης πλήρωμα ἀνδρὶ μακρότατον προκεῖσθαι. πρὸς ταῦτα ὁ Αἰθίοψ ἔφη οὐδὲν θωμάζειν εἰ σιτεόμενοι κόπρον ἔτεα ὀλίγα ζώουσι· οὐδὲ γὰρ ἂν τοσαῦτα δύνασθαι ζώειν σφέας, εἰ μὴ τῷ πόματι ἀνέφερον, φράζων τοῖσι Ἰχθυοφάγοισι τὸν οἶνον· τούτῳ γὰρ ἑωυτοὺς ὑπὸ Περσέων ἑσσοῦσθαι. 3.23 ἀντειρομένων δὲ τὸν βασιλέα τῶν Ἰχθυοφάγων τῆς ζόης καὶ διαίτης πέρι, ἔτεα μὲν ἐς εἴκοσι καὶ ἑκατὸν τοὺς πολλοὺς αὐτῶν ἀπικνέεσθαι, ὑπερβάλλειν δὲ τινὰς καὶ ταῦτα, σίτησιν δὲ εἶναι κρέα τε ἑφθὰ καὶ πόμα γάλα. θῶμα δὲ ποιευμένων τῶν κατασκόπων περὶ τῶν ἐτέων, ἐπὶ κρήνην σφι ἡγήσασθαι, ἀπʼ ἧς λουόμενοι λιπαρώτεροι ἐγίνοντο, κατά περ εἰ ἐλαίου εἴη· ὄζειν δὲ ἀπʼ αὐτῆς ὡς εἰ ἴων. ἀσθενὲς δὲ τὸ ὕδωρ τῆς κρήνης ταύτης οὕτω δή τι ἔλεγον εἶναι οἱ κατάσκοποι ὥστε μηδὲν οἷόν τʼ εἶναι ἐπʼ αὐτοῦ ἐπιπλέειν, μήτε ξύλον μήτε τῶν ὅσα ξύλου ἐστὶ ἐλαφρότερα, ἀλλὰ πάντα σφέα χωρέειν ἐς βυσσόν. τὸ δὲ ὕδωρ τοῦτο εἴ σφι ἐστὶ ἀληθέως οἷόν τι λέγεται, διὰ τοῦτο ἂν εἶεν, τούτῳ τὰ πάντα χρεώμενοι, μακρόβιοι. ἀπὸ τῆς κρήνης δὲ ἀπαλλασσομένων, ἀγαγεῖν σφεας ἐς δεσμωτήριον ἀνδρῶν, ἔνθα τοὺς πάντας ἐν πέδῃσι χρυσέῃσι δεδέσθαι. ἔστι δὲ ἐν τούτοισι τοῖσι Αἰθίοψι πάντων ὁ χαλκὸς σπανιώτατον καὶ τιμιώτατον. θεησάμενοι δὲ καὶ τὸ δεσμωτήριον, ἐθεήσαντο καὶ τὴν τοῦ ἡλίου λεγομένην τράπεζαν. 3.24 μετὰ δὲ ταύτην τελευταίας ἐθεήσαντο τὰς θήκας αὐτῶν, αἳ λέγονται σκευάζεσθαι ἐξ ὑέλου τρόπῳ τοιῷδε· ἐπεὰν τὸν νεκρὸν ἰσχνήνωσι, εἴτε δὴ κατά περ Αἰγύπτιοι εἴτε ἄλλως κως, γυψώσαντες ἅπαντα αὐτὸν γραφῇ κοσμέουσι, ἐξομοιεῦντες τὸ εἶδος ἐς τὸ δυνατόν, ἔπειτα δέ οἱ περιιστᾶσι στήλην ἐξ ὑέλου πεποιημένην κοίλην· ἣ δέ σφι πολλὴ καὶ εὐεργὸς ὀρύσσεται. ἐν μέσῃ δὲ τῇ στήλῃ ἐνεὼν διαφαίνεται ὁ νέκυς, οὔτε ὀδμὴν οὐδεμίαν ἄχαριν παρεχόμενος οὔτε ἄλλο ἀεικὲς οὐδέν, καὶ ἔχει πάντα φανερὰ ὁμοίως αὐτῷ τῷ νέκυϊ. ἐνιαυτὸν μὲν δὴ ἔχουσι τὴν στήλην ἐν τοῖσι οἰκίοισι οἱ μάλιστα προσήκοντες, πάντων ἀπαρχόμενοι καὶ θυσίας οἱ προσάγοντες· μετὰ δὲ ταῦτα ἐκκομίσαντες ἱστᾶσι περὶ τὴν πόλιν. 3.25 θεησάμενοι δὲ τὰ πάντα οἱ κατάσκοποι ἀπαλλάσσοντο ὀπίσω. ἀπαγγειλάντων δὲ ταῦτα τούτων, αὐτίκα ὁ Καμβύσης ὀργὴν ποιησάμενος ἐστρατεύετο ἐπὶ τοὺς Αἰθίοπας, οὔτε παρασκευὴν σίτου οὐδεμίαν παραγγείλας, οὔτε λόγον ἑωυτῷ δοὺς ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι· οἷα δὲ ἐμμανής τε ἐὼν καὶ οὐ φρενήρης, ὡς ἤκουε τῶν Ἰχθυοφάγων, ἐστρατεύετο, Ἑλλήνων μὲν τοὺς παρεόντας αὐτοῦ τάξας ὑπομένειν, τὸν δὲ πεζὸν πάντα ἅμα ἀγόμενος. ἐπείτε δὲ στρατευόμενος ἐγένετο ἐν Θήβῃσι, ἀπέκρινε τοῦ στρατοῦ ὡς πέντε μυριάδας, καὶ τούτοισι μὲν ἐνετέλλετο Ἀμμωνίους ἐξανδραποδισαμένους τὸ χρηστήριον τὸ τοῦ Διὸς ἐμπρῆσαι, αὐτὸς δὲ τὸν λοιπὸν ἄγων στρατὸν ἤιε ἐπὶ τοὺς Αἰθίοπας. πρὶν δὲ τῆς ὁδοῦ τὸ πέμπτον μέρος διεληλυθέναι τὴν στρατιήν, αὐτίκα πάντα αὐτοὺς τὰ εἶχον σιτίων ἐχόμενα ἐπελελοίπεε, μετὰ δὲ τὰ σιτία καὶ τὰ ὑποζύγια ἐπέλιπε κατεσθιόμενα. εἰ μέν νυν μαθὼν ταῦτα ὁ Καμβύσης ἐγνωσιμάχεε καὶ ἀπῆγε ὀπίσω τὸν στρατόν, ἐπὶ τῇ ἀρχῆθεν γενομένῃ ἁμαρτάδι ἦν ἂν ἀνὴρ σοφός· νῦν δὲ οὐδένα λόγον ποιεύμενος ἤιε αἰεὶ ἐς τὸ πρόσω. οἱ δὲ στρατιῶται ἕως μέν τι εἶχον ἐκ τῆς γῆς λαμβάνειν, ποιηφαγέοντες διέζωον, ἐπεὶ δὲ ἐς τὴν ψάμμον ἀπίκοντο, δεινὸν ἔργον αὐτῶν τινες ἐργάσαντο· ἐκ δεκάδος γὰρ ἕνα σφέων αὐτῶν ἀποκληρώσαντες κατέφαγον. πυθόμενος δὲ ταῦτα ὁ Καμβύσης, δείσας τὴν ἀλληλοφαγίην, ἀπεὶς τὸν ἐπʼ Αἰθίοπας στόλον ὀπίσω ἐπορεύετο καὶ ἀπικνέεται ἐς Θήβας πολλοὺς ἀπολέσας τοῦ στρατοῦ· ἐκ Θηβέων δὲ καταβὰς ἐς Μέμφιν τοὺς Ἕλληνας ἀπῆκε ἀποπλέειν.
3.114 ἀποκλινομένης δὲ μεσαμβρίης παρήκει πρὸς δύνοντα ἥλιον ἡ Αἰθιοπίη χώρη ἐσχάτη τῶν οἰκεομενέων· αὕτη δὲ χρυσόν τε φέρει πολλὸν καὶ ἐλέφαντας ἀμφιλαφέας καὶ δένδρεα πάντα ἄγρια καὶ ἔβενον καὶ ἄνδρας μεγίστους καὶ καλλίστους καὶ μακροβιωτάτους.
3.116 πρὸς δὲ ἄρκτου τῆς Εὐρώπης πολλῷ τι πλεῖστος χρυσὸς φαίνεται ἐών· ὅκως μὲν γινόμενος, οὐκ ἔχω οὐδὲ τοῦτο ἀτρεκέως εἶπαι, λέγεται δὲ ὑπὲκ τῶν γρυπῶν ἁρπάζειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους. πείθομαι δὲ οὐδὲ τοῦτο ὅκως μουνόφθαλμοι ἄνδρες φύονται, φύσιν ἔχοντες τὴν ἄλλην ὁμοίην τοῖσι ἄλλοισι ἀνθρώποισι· αἱ δὲ ὦν ἐσχατιαὶ οἴκασι, περικληίουσαι τὴν ἄλλην χώρην καὶ ἐντὸς ἀπέργουσαι, τὰ κάλλιστα δοκέοντα ἡμῖν εἶναι καὶ σπανιώτατα ἔχειν αὗται.
7.72 Παφλαγόνες δὲ ἐστρατεύοντο ἐπὶ μὲν τῇσι κεφαλῇσι κράνεα πεπλεγμένα ἔχοντες, ἀσπίδας δὲ μικρὰς αἰχμάς τε οὐ μεγάλας, πρὸς δὲ ἀκόντια καὶ ἐγχειρίδια, περὶ δὲ τοὺς πόδας πέδιλα ἐπιχώρια ἐς μέσην κνήμην ἀνατείνοντα. Λίγυες δὲ καὶ Ματιηνοὶ καὶ Μαριανδυνοί τε καὶ Σύριοι τὴν αὐτὴν ἔχοντες Παφλαγόσι ἐστρατεύοντο. οἱ δὲ Σύριοι οὗτοι ὑπὸ Περσέων Καππαδόκαι καλέονται. Παφλαγόνων μέν νυν καὶ Ματιηνῶν Δῶτος ὁ Μεγασίδρου ἦρχε, Μαριανδυνῶν δὲ καὶ Λιγύων καὶ Συρίων Γοβρύης ὁ Δαρείου τε καὶ Ἀρτυστώνης. 7.73 φρύγες δὲ ἀγχοτάτω τῆς Παφλαγονικῆς σκευὴν εἶχον, ὀλίγον παραλλάσσοντες. οἱ δὲ Φρύγες, ὡς Μακεδόνες λέγουσι, ἐκαλέοντο Βρίγες χρόνον ὅσον Εὐρωπήιοι ἐόντες σύνοικοι ἦσαν Μακεδόσι, μεταβάντες δὲ ἐς τὴν Ἀσίην ἅμα τῇ χώρῃ καὶ τὸ οὔνομα μετέβαλον ἐς Φρύγας. Ἀρμένιοι δὲ κατά περ Φρύγες ἐσεσάχατο, ἐόντες Φρυγῶν ἄποικοι. τούτων συναμφοτέρων ἦρχε Ἀρτόχμης Δαρείου ἔχων θυγατέρα.'' None
3.17 After this Cambyses planned three expeditions, against the Carchedonians, against the Ammonians, and against the “long-lived” Ethiopians, who inhabit that part of Libya that is on the southern sea. ,He decided after consideration to send his fleet against the Carthaginians and a part of his land army against the Ammonians; to Ethiopia he would first send spies, to see what truth there was in the story of a Table of the Sun in that country, and to spy out all else besides, under the pretext of bringing gifts for the Ethiopian king. ' "3.18 Now the Table of the Sun is said to be something of this kind: there is a meadow outside the city, filled with the boiled flesh of all four-footed things; here during the night the men of authority among the townsmen are careful to set out the meat, and all day whoever wishes comes and feasts on it. These meats, say the people of the country, are ever produced by the earth of itself. Such is the story of the Sun's Table. " '3.19 When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . ' "3.20 When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. " '3.21 When the Fish-eaters arrived among these men, they gave the gifts to their king and said: “Cambyses, the king of the Persians, wishing to become your friend and ally, sent us with orders to address ourselves to you; and he offers you as gifts these things which he enjoys using himself.” ,But the Ethiopian, perceiving that they had come as spies, spoke thus to them: “It is not because he values my friendship that the Persian King sends you with gifts, nor do you speak the truth (for you have come to spy on my realm), nor is that man just; for were he just, he would not have coveted a land other than his own, nor would he try to lead into slavery men by whom he has not been injured. Now, give him this bow, and this message: ,‘The King of the Ethiopians advises the King of the Persians to bring overwhelming odds to attack the long-lived Ethiopians when the Persians can draw a bow of this length as easily as I do; but until then, to thank the gods who do not incite the sons of the Ethiopians to add other land to their own.’” 3.22 So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. ,Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” ,Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. ,They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. 3.23 The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. 3.24 Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 3.25 Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis, and sent the Greeks to sail away.
3.114 Where south inclines westwards, the part of the world stretching farthest towards the sunset is Ethiopia ; this produces gold in abundance, and huge elephants, and all sorts of wild trees, and ebony, and the tallest and handsomest and longest-lived people.
3.116 But in the north of Europe there is by far the most gold. In this matter again I cannot say with assurance how the gold is produced, but it is said that one-eyed men called Arimaspians steal it from griffins. ,But I do not believe this, that there are one-eyed men who have a nature otherwise the same as other men. ,The most outlying lands, though, as they enclose and wholly surround all the rest of the world, are likely to have those things which we think the finest and the rarest.
7.72 The Paphlagonians in the army had woven helmets on their heads, and small shields and short spears, and also javelins and daggers; they wore their native shoes that reach midway to the knee. The Ligyes and Matieni and Mariandyni and Syrians were equipped like the Paphlagonians. These Syrians are called by the Persians Cappadocians. ,Dotus son of Megasidrus was commander of the Paphlagonians and Matieni, Gobryas son of Darius and Artystone of the Mariandyni and Ligyes and Syrians. 7.73 The Phrygian equipment was very similar to the Paphlagonian, with only a small difference. As the Macedonians say, these Phrygians were called Briges as long as they dwelt in Europe, where they were neighbors of the Macedonians; but when they changed their home to Asia, they changed their name also and were called Phrygians. The Armenians, who are settlers from Phrygia, were armed like the Phrygians. Both these together had as their commander Artochmes, who had married a daughter of Darius. '' None
|26. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Gold Tablets • Orpheus, Orphic gold leaves • Orpheus, Orphic gold leaves, Hipponion
Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 270; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 39
|69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None||69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None|
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Orpheus, Orphic gold leaves • Orpheus, Orphic gold leaves, Amphipolis • Orphism, gold Totenpässe tablets • tablets, Orphic gold
Found in books: Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 36, 43; Wolfsdorf (2020), Early Greek Ethics, 560; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165, 180, 181, 187
|28. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 185; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 185
|29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Golden Age • tablets, Orphic gold
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 379; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180
|30. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • eschatology, and gold leaves/Orphics • euages/euageo, in gold leaves • gold leaves • gold, • katharos, in gold leaves of psyche/soul • psyche as seat of purity/impurity, in the gold leaves • supplication, in the gold leaves
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 125; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 259
|31. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 41, 107, 156, 247; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 64, 65; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
|32. Anon., 1 Enoch, 8.1, 54.6, 63.2, 63.10, 94.3, 94.6-94.9, 95.4-95.7, 96.4-96.8, 97.3-97.4, 97.6-97.10, 98.2-98.3, 99.6, 99.11-99.16, 100.2, 100.6, 100.8, 102.6, 102.9, 108.1, 108.6-108.10 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Censers, Golden • Gold • Love, of Silver and Gold • gold • gold, refined • golden cup
Found in books: Levison (2023), The Greek Life of Adam and Eve. 968; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124, 128, 130, 165, 202; Stuckenbruck (2007), 1 Enoch 91-108, 193, 194, 205, 263, 297, 316, 317, 322, 325, 332, 333, 398, 399, 418, 462, 716, 719, 720, 721, 722, 726
|63 In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.\'",And they shall say: \' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, nor glorified our LordBut our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.\',Now they shall say unto themselves: \' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.\',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: \' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.\'" 94 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless." 108 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\'8.1 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all' "|
54.6 And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.'" 63.2 down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:
94.3 And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 94.7 Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish. 94.8 Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. 94.9 Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.
95.4 Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins." 95.5 Woe to you who requite your neighbour with evil; For ye shall be requited according to your works." 95.6 Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7 Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.
96.4 Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 96.5 Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 96.6 Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 96.7 Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil." 96.8 Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.
97.3 What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou' "97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." 97.6 And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness. 97.7 Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.' "97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,' "97.10 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." 98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 98.3 Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. 98.3 off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of
99.6 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.
99.11 Woe to you who spread evil to your neighbours; For you shall be slain in Sheol." 99.12 Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed. 99.13 Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace. 99.14 Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest." 99.15 Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement. 99.16 For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.' "
100.2 For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another." 100.6 And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.
100.8 Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.' "
102.6 And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed" 102.9 I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 108.7 of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.9 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' ' None
|33. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Golden Age • Golden Bough • Golden Fleece • golden fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 77, 81, 89, 90, 110, 123, 125, 127, 139, 140, 142, 144, 145, 154, 157, 165; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 309; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 209, 311, 313; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77, 81, 89, 90, 110, 123, 125, 127, 139, 140, 142, 144, 145, 154, 157, 165
|34. Cicero, On Duties, 2.69 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • golden age,, and ideology of patronage • golden rule
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 132; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 541
2.69 Sed cum in hominibus iuvandis aut mores spectari aut fortuna soleat, dictu quidem est proclive, itaque volgo loquuntur, se in beneficiis collocandis mores hominum, non fortunam sequi. Honesta oratio est; sed quis est tandem, qui inopis et optimi viri causae non anteponat in opera danda gratiam fortunati et potentis? a quo enim expeditior et celerior remuneratio fore videtur, in eum fere est voluntas nostra propensior. Sed animadvertendum est diligentius, quae natura rerum sit. Nimirum enim inops ille, si bonus est vir, etiamsi referre gratiam non potest, habere certe potest. Commode autem, quicumque dixit, pecuniam qui habeat, non reddidisse, qui reddiderit, non habere, gratiam autem et, qui rettulerit, habere et, qui habeat, rettulisse. At qui se locupletes, honoratos, beatos putant, ii ne obligari quidem beneficio volunt; quin etiam beneficium se dedisse arbitrantur, cum ipsi quamvis magnum aliquod acceperint, atque etiam a se aut postulari aut exspectari aliquid suspicantur, patrocinio vero se usos aut clientes appellari mortis instar putant.'' None
2.69 \xa0Now in rendering helpful service to people, we usually consider either their character or their circumstances. And so it is an easy remark, and one commonly made, to say that in investing kindnesses we look not to people\'s outward circumstances, but to their character. The phrase is admirable! But who is there, pray, that does not in performing a service set the favour of a rich and influential man above the cause of a poor, though most worthy, person? For, as a rule, our will is more inclined to the one from whom we expect a prompter and speedier return. But we should observe more carefully how the matter really stands: the poor man of whom we spoke cannot return a favour in kind, of course, but if he is a good man he can do it at least in thankfulness of heart. As someone has happily said, "A\xa0man has not repaid money, if he still has it; if he has repaid it, he has ceased to have it. But a man still has the sense of favour, if he has returned the favour; and if he has the sense of the favour, he has repaid it." On the other hand, they who consider themselves wealthy, honoured, the favourites of fortune, do not wish even to be put under obligations by our kind services. Why, they actually think that they have conferred a favour by accepting one, however great; and they even suspect that a claim is thereby set up against them or that something is expected in return. Nay more, it is bitter as death to them to have accepted a patron or to be called clients. <'' None
|35. Hebrew Bible, Daniel, 2.35, 11.35 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gold • gold, refined • golden calf
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 276; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165; Stuckenbruck (2007), 1 Enoch 91-108, 398, 726
2.35 בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃
11.35 וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃'' None
2.35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth.
11.35 And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.'' None
|36. Septuagint, 2 Maccabees, 1.20-1.21, 6.9, 6.12-6.31, 7.1-7.42, 15.15-15.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gold • Temple (Jerusalem), golden lamp • gold, and silver • gold, objects • golden age • golden sword
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 163; Crabb (2020), Luke/Acts and the End of History, 240; Gera (2014), Judith, 305, 369; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 116; Stuckenbruck (2007), 1 Enoch 91-108, 722
1.20 But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.'" "1.21 And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.'" "
6.9 and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.'" "
6.12 Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.'" "6.13 In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.'" "6.14 For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,'" '6.15 in order that he may not take vengeance on us afterward when our sins have reached their height."' "6.16 Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.'" '6.17 Let what we have said serve as a reminder; we must go on briefly with the story."' "6.18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "6.19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "6.20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "6.21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "6.22 o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "6.23 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "6.24 Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "6.25 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "6.26 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "6.27 Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "6.28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "6.29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" "6.30 When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "6.31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
7.1 It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.'" "7.2 One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.'" "7.3 The king fell into a rage, and gave orders that pans and caldrons be heated.'" "7.4 These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.'" "7.5 When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,'" "7.6 The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "7.7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?'" "7.8 He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'" "7.9 And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
7.10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,'" "
7.11 and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "
7.12 As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.'" "
7.13 When he too had died, they maltreated and tortured the fourth in the same way.'" "
7.14 And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" 7.15 Next they brought forward the fifth and maltreated him."' "
7.16 But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.'" "
7.17 Keep on, and see how his mighty power will torture you and your descendants!'" "
7.18 After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "
7.19 But do not think that you will go unpunished for having tried to fight against God!'" "7.20 The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "7.21 She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "7.22 I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "7.23 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "7.24 Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.'" "7.25 Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.'" "7.26 After much urging on his part, she undertook to persuade her son.'" "7.27 But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'" "7.28 I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'" "7.29 Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'" "7.30 While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "7.31 But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.'" '7.32 For we are suffering because of our own sins."' "7.33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "7.34 But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.'" "7.35 You have not yet escaped the judgment of the almighty, all-seeing God.'" "7.36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "7.37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "7.38 and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "7.39 The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.'" "7.40 So he died in his integrity, putting his whole trust in the Lord.'" "7.41 Last of all, the mother died, after her sons.'" "7.42 Let this be enough, then, about the eating of sacrifices and the extreme tortures.'" "
15.15 Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "15.16 Take this holy sword, a gift from God, with which you will strike down your adversaries.'"" None
|37. Septuagint, Ecclesiasticus (Siracides), 29.12, 31.15, 40.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gold • Olson, Daniel, Ophir, gold of • gold, refined • the golden rule
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 68, 124; Stuckenbruck (2007), 1 Enoch 91-108, 322; Wilson (2012), The Sentences of Sextus, 128
29.12 Store up almsgiving in your treasury,and it will rescue you from all affliction;
31.15 Judge your neighbors feelings by your own,and in every matter be thoughtful.
40.13 The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain.'' None
|38. Septuagint, Wisdom of Solomon, 3.5, 13.10, 13.17, 14.12-14.13, 14.21, 14.29, 15.4-15.13, 15.15-15.17, 15.19 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Censers, Golden • Gold • Golden Calf • gold, refined • golden calf
Found in books: Levison (2023), The Greek Life of Adam and Eve. 506, 779, 782, 831; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124, 165; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 80, 227; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399, 726
3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself;
3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him;
13.10 But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand.
13.10 But sinners shall be taken away into destruction, And their memorial shall be found no more.
13.17 When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing.
14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life, 14.13 for neither have they existed from the beginning nor will they exist for ever."
14.21 And this became a hidden trap for mankind,because men, in bondage to misfortune or to royal authority,bestowed on objects of stone or wood the name that ought not to be shared.
15.4 And wherein is a man powerful except in giving thanks to Thy name?
15.4 For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, 15.5 A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart– 15.5 whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners, 15.7 For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9 But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.9 For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken, 15.10 For the mark of destruction is upon their forehead. 15.10 His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath. 15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12 Their inheritance shall not be found of their children, 15.12 But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13 For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, 15.13 For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.
15.15 But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.
15.15 For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16 For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17 He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.
15.19 and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing.' ' None
|39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Age • Golden Age, in Georgic • Praises of Spring, as reflection on Golden Age • gold
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 242; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 111; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 245
|40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • gold, • senatus consulta, prohibiting export of silver and gold from Rome
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 70, 71; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 96
|41. Catullus, Poems, 64.13-64.14 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 68, 165; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 68, 165
64.13 While the oar-tortured wave with spumy whiteness was blanching, 64.14 Surged from the deep abyss and hoar-capped billows the face' ' None
|42. Diodorus Siculus, Historical Library, 1.8.1-1.8.7, 3.52.3, 4.40.1-4.40.3, 4.40.5, 4.41.1-4.41.3, 4.43.1-4.43.4, 4.50.1-4.50.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • Golden Fleece • golden age
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 137, 139, 140, 141, 142, 143, 144, 145, 157; Crabb (2020), Luke/Acts and the End of History, 72; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 137, 139, 140, 141, 142, 143, 144, 145, 157
1.8.1 \xa0Concerning the first generation of the universe this is the account which we have received. But the first men to be born, he says, led an undisciplined and bestial life, setting out one by one to secure their sustece and taking for their food both the tenderest herbs and the fruits of wild trees. Then,' "1.8.2 \xa0since they were attacked by the wild beasts, they came to each other's aid, being instructed by expediency, and when gathered together in this way by reason of their fear, they gradually came to recognize their mutual characteristics." '1.8.3 \xa0And though the sounds which they made were at first unintelligible and indistinct, yet gradually they came to give articulation to their speech, and by agreeing with one another upon symbols for each thing which presented itself to them, made known among themselves the significance which was to be attached to each term. 1.8.4 \xa0But since groups of this kind arose over every part of the inhabited world, not all men had the same language, inasmuch as every group organized the elements of its speech by mere chance. This is the explanation of the present existence of every conceivable kind of language, and, furthermore, out of these first groups to be formed came all the original nations of the world. 1.8.5 \xa0Now the first men, since none of the things useful for life had yet been discovered, led a wretched existence, having no clothing to cover them, knowing not the use of dwelling and fire, and also being totally ignorant of cultivated food. 1.8.6 \xa0For since they also even neglected the harvesting of the wild food, they laid by no store of its fruits against their needs; consequently large numbers of them perished in the winters because of the cold and the lack of food. 1.8.7 \xa0Little by little, however, experience taught them both to take to the caves in winter and to store such fruits as could be preserved.
3.52.3 \xa0For our part, however, since we find that many early poets and historians, and not a\xa0few of the later ones as well, have made mention of them, we shall endeavour to recount their deeds in summary, following the account of Dionysius, who composed a narrative about the Argonauts and Dionysus, and also about many other things which took place in the most ancient times.
4.40.1 \xa0As for the Argonauts, since Heracles joined them in their campaign, it may be appropriate to speak of them in this connection. This is the account which is given: â\x80\x94 Jason was the son of Aeson and the nephew through his father of Pelias, the king of the Thessalians, and excelling as he did above those of his years in strength of body and nobility of spirit he was eager to accomplish a deed worthy of memory. 4.40.2 \xa0And since he observed that of the men of former times Perseus and certain others had gained glory which was held in everlasting remembrance from the campaigns which they had waged in foreign lands and the hazard attending the labours they had performed, he was eager to follow the examples they had set. As a consequence he revealed his undertaking to the king and quickly received his approval. It was not so much that Pelias was eager to bring distinction to the youth that he hoped that in the hazardous expeditions he would lose his life; 4.40.3 \xa0for he himself had been deprived by nature of any male children and was fearful that his brother, with his son to aid him, would make an attempt upon the kingdom. Hiding, however, this suspicion and promising to supply everything which would be needed for the expedition, he urged Jason to undertake an exploit by sailing to Colchis after the renowned golden-fleeced skin of the ram.
4.40.5 \xa0Jason, who was eager for glory, recognizing that the labour was difficult of accomplishment and yet not altogether impossible, and concluding that for this very reason the greater renown would attach to himself, made ready everything needed for the undertaking.
4.41.1 \xa0First of all, in the vicinity of Mount Pelion he built a ship which far surpassed in its size and in its equipment in general any vessel known in those days, since the men of that time put to sea on rafts or in very small boats. Consequently those who saw the ship at the time were greatly astonished, and when the report was noised about throughout Greece both of the exploit of the enterprise of building the ship, no small number of the youths of prominence were eager to take part in the expedition. 4.41.2 \xa0Jason, then, after he had launched the ship and fitted it out in brilliant fashion with everything which would astonish the mind, picked out the most renowned chieftains from those who were eager to share his plan, with the result that the whole number of those in his company amounted to fifty-four. of these the most famous were Castor and Polydeuces, Heracles and Telamon, Orpheus and AtalantÃª the daughter of Schoeneus, and the sons of Thespius, and the leader himself who was setting out on the voyage to Colchis. 4.41.3 \xa0The vessel was called Argo after Argus, as some writers of myths record, who was the master-builder of the ship and went along on the voyage in order to repair the parts of the vessel as they were strained from time to time, but, as some say, after its exceeding great swiftness, since the ancients called what is swift Argos. Now after the chieftains had gathered together they chose Heracles to be their general, preferring him because of his courage.
4.43.1 \xa0But there came on a great storm and the chieftains had given up hope of being saved, when Orpheus, they say, who was the only one on shipboard who had ever been initiated in the mysteries of the deities of Samothrace, offered to these deities the prayers for their salvation. 4.43.2 \xa0And immediately the wind died down and two stars fell over the heads of the Dioscori, and the whole company was amazed at the marvel which had taken place and concluded that they had been rescued from their perils by an act of Providence of the gods. For this reason, the story of this reversal of fortune for the Argonauts has been handed down to succeeding generations, and sailors when caught in storms always direct their prayers to the deities of Samothrace and attribute the appearance of the two stars to the epiphany of the Dioscori. 4.43.3 \xa0At that time, however, the tale continues, when the storm had abated, the chieftains landed in Thrace on the country which was ruled by Phineus. Here they came upon two youths who by way of punishment had been shut within a burial vault where they were being subjected to continual blows of the whip; these were sons of Phineus and Cleopatra, who men said was born of OreithyÃ¯a, the daughter of Erechtheus, and Boreas, and had unjustly been subjected to such a punishment because of the unscrupulousness and lying accusations of their mother-inâ\x80\x91law. 4.43.4 \xa0For Phineus had married Idaea, the daughter of Dardanus the king of the Scythians, and yielding to her every desire out of his love for her he had believed her charge that his sons by an earlier marriage had insolently offered violence to their mother-inâ\x80\x91law out of a desire to please their mother.
4.50.1 \xa0While the return of the chieftains was as yet not known in Thessaly, a rumour, they say, went the rounds there that all the companions of Jason in the expedition had perished in the region of Pontus. Consequently Pelias, thinking that an occasion was now come to do away with all who were waiting for the throne, forced the father of Jason to drink the blood of a bull, and murdered his brother Promachus, who was still a mere lad in years. 4.50.2 \xa0But AmphinomÃª, his mother, they say, when on the point of being slain, performed a manly deed and one worthy of mention; for fleeing to the hearth of the king she pronounced a curse against him, to the effect that he might suffer the fate which his impious deeds merited, and then, striking her own breast with a sword, she ended her life heroically.'' None
|43. Ovid, Fasti, 1.337-1.456 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Golden Age
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107, 108; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 176, 177, 178, 179
1.337 ante, deos homini quod conciliare valeret, 1.338 far erat et puri lucida mica salis, 1.339 nondum pertulerat lacrimatas cortice murras 1.340 acta per aequoreas hospita navis aquas, 1.341 tura nec Euphrates nec miserat India costum, 1.342 nec fuerant rubri cognita fila croci. 1.343 ara dabat fumos herbis contenta Sabinis 1.344 et non exiguo laurus adusta sono. 1.345 si quis erat, factis prati de flore coronis 1.346 qui posset violas addere, dives erat. 1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero. 1.361 culpa sui nocuit, nocuit quoque culpa capellae: 1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves? 1.385 placat equo Persis radiis Hyperiona cinctum, 1.386 ne detur celeri victima tarda deo. 1.387 quod semel est triplici pro virgine caesa Dianae, 1.388 nunc quoque pro nulla virgine cerva cadit, 1.389 exta canum vidi Triviae libare Sapaeos, 1.390 et quicumque tuas accolit, Haeme, nives, 1.391 caeditur et rigido custodi ruris asellus; 1.392 causa pudenda quidem, sed tamen apta deo. 1.393 festa corymbiferi celebrabas, Graecia, Bacchi, 1.394 tertia quae solito tempore bruma refert. 1.395 di quoque cultores in idem venere Lyaei, 1.396 et quicumque iocis non alienus erat, 1.397 Panes et in Venerem Satyrorum prona iuventus, 1.398 quaeque colunt amnes solaque rura deae. 1.399 venerat et senior pando Silenus asello, 1.400 quique ruber pavidas inguine terret aves, 1.401 dulcia qui dignum nemus in convivia nacti 1.402 gramine vestitis accubuere toris, vina 1.403 vina dabat Liber, tulerat sibi quisque coronam, 1.404 miscendas parce rivus agebat aquas. 1.405 Naides effusis aliae sine pectinis usu, 1.406 pars aderant positis arte manuque comis: 1.407 illa super suras tunicam collecta ministrat, 1.408 altera dissuto pectus aperta sinu: 1.409 exserit haec humerum, vestem trahit illa per herbas, 1.410 impediunt teneros vincula nulla pedes, 1.411 hinc aliae Satyris incendia mitia praebent, 1.412 pars tibi, qui pinu tempora nexa geris, 1.413 te quoque, inextinctae Silene libidinis, urunt: 1.414 nequitia est, quae te non sinit esse senem. 1.415 at ruber, hortorum decus et tutela, Priapus 1.416 omnibus ex illis Lotide captus erat: 1.417 hanc cupit, hanc optat, sola suspirat in illa, 1.418 signaque dat nutu, sollicitatque notis, 1.419 fastus inest pulchris, sequiturque superbia formam: 1.420 irrisum voltu despicit illa suo. 1.421 nox erat, et vino somnum faciente iacebant 1.422 corpora diversis victa sopore locis. 1.423 Lotis in herbosa sub acernis ultima ramis, 1.424 sicut erat lusu fessa, quievit humo. 1.425 surgit amans animamque tenens vestigia furtim 1.426 suspenso digitis fert taciturna gradu, 1.427 ut tetigit niveae secreta cubilia nymphae, 1.428 ipsa sui flatus ne sonet aura, cavet, 1.429 et iam finitima corpus librabat in herba: 1.430 illa tamen multi plena soporis erat. 1.431 gaudet et, a pedibus tracto velamine, vota 1.432 ad sua felici coeperat ire via. 1.433 ecce rudens rauco Sileni vector asellus 1.434 intempestivos edidit ore sonos. 1.435 territa consurgit nymphe manibusque Priapum 1.436 reicit et fugiens concitat omne nemus; 1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo. 1.441 intactae fueratis aves, solacia ruris, 1.442 adsuetum silvis innocuumque genus, 1.443 quae facitis nidos et plumis ova fovetis 1.444 et facili dulces editis ore modos; 1.445 sed nil ista iuvant, quia linguae crimen habetis, 1.446 dique putant mentes vos aperire suas. 1.447 nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448 nunc penna veras, nunc datis ore notas, 1.449 tuta diu volucrum proles tum denique caesa est, 1.450 iuveruntque deos indicis exta sui. 1.451 ergo saepe suo coniunx abducta marito 1.452 uritur Idaliis alba columba focis; 1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas; 1.455 nocte deae Nocti cristatus caeditur ales, 1.456 quod tepidum vigili provocet ore diem.'' None
1.337 Cornmeal, and glittering grains of pure salt, 1.338 Were once the means for men to placate the gods. 1.339 No foreign ship had yet brought liquid myrrh 1.340 Extracted from tree’s bark, over the ocean waves: 1.341 Euphrates had not sent incense, nor India balm, 1.342 And the threads of yellow saffron were unknown. 1.343 The altar was happy to fume with Sabine juniper, 1.344 And the laurel burned with a loud crackling. 1.345 He was rich, whoever could add violet 1.346 To garlands woven from meadow flowers. 1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns. 1.361 The sow suffered for her crime, and the goat for hers: 1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar? 1.385 Persia propitiates Hyperion, crowned with rays, 1.386 With horses, no sluggish victims for the swift god. 1.387 Because a hind was once sacrificed to Diana the twin, 1.388 Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389 I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390 Whose homes border on your snows, Mount Haemus. 1.391 A young ass too is sacrificed to the erect rural guardian, 1.392 Priapus, the reason’s shameful, but appropriate to the god. 1.393 Greece, you held a festival of ivy-berried Bacchus, 1.394 That used to recur at the appointed time, every third winter. 1.395 There too came the divinities who worshipped him as Lyaeus, 1.396 And whoever else was not averse to jesting, 1.397 The Pans and the young Satyrs prone to lust, 1.398 And the goddesses of rivers and lonely haunts. 1.399 And old Silenus came on a hollow-backed ass, 1.400 And crimson Priapus scaring the timid birds with his rod. 1.401 Finding a grove suited to sweet entertainment, 1.402 They lay down on beds of grass covered with cloths. 1.403 Liber offered wine, each had brought a garland, 1.404 A stream supplied ample water for the mixing. 1.405 There were Naiads too, some with uncombed flowing hair, 1.406 Others with their tresses artfully bound. 1.407 One attends with tunic tucked high above the knee, 1.408 Another shows her breast through her loosened robe: 1.409 One bares her shoulder: another trails her hem in the grass, 1.410 Their tender feet are not encumbered with shoes. 1.411 So some create amorous passion in the Satyrs, 1.412 Some in you, Pan, brows wreathed in pine. 1.413 You too Silenus, are on fire, insatiable lecher: 1.414 Wickedness alone prevents you growing old. 1.415 But crimson Priapus, guardian and glory of gardens, 1.416 of them all, was captivated by Lotis: 1.417 He desires, and prays, and sighs for her alone, 1.418 He signals to her, by nodding, woos her with signs. 1.419 But the lovely are disdainful, pride waits on beauty: 1.420 She laughed at him, and scorned him with a look. 1.421 It was night, and drowsy from the wine, 1.422 They lay here and there, overcome by sleep. 1.423 Tired from play, Lotis rested on the grassy earth, 1.424 Furthest away, under the maple branches. 1.425 Her lover stood, and holding his breath, stole 1.426 Furtively and silently towards her on tiptoe. 1.427 Reaching the snow-white nymph’s secluded bed, 1.428 He took care lest the sound of his breath escaped. 1.429 Now he balanced on his toes on the grass nearby: 1.430 But she was still completely full of sleep. 1.431 He rejoiced, and drawing the cover from her feet, 1.432 He happily began to have his way with her. 1.433 Suddenly Silenus’ ass braying raucously, 1.434 Gave an untimely bellow from its jaws. 1.435 Terrified the nymph rose, pushed Priapus away, 1.436 And, fleeing, gave the alarm to the whole grove. 1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god. 1.441 You were chaste once, you birds, a rural solace, 1.442 You harmless race that haunt the woodlands, 1.443 Who build your nests, warm your eggs with your wings, 1.444 And utter sweet measures from your ready beaks, 1.445 But that is no help to you, because of your guilty tongues, 1.446 And the gods’ belief that you reveal their thoughts. 1.447 Nor is that false: since the closer you are to the gods, 1.448 The truer the omens you give by voice and flight. 1.449 Though long untouched, birds were killed at last, 1.450 And the gods delighted in the informers’ entrails. 1.451 So the white dove, torn from her mate, 1.452 Is often burned in the Idalian flames: 1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter: 1.455 The cock is sacrificed at night to the Goddess, Night, 1.456 Because he summons the day with his waking cries,'' None
|44. Ovid, Metamorphoses, 1.89-1.136, 1.138-1.150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • golden age • golden age in Bible, in Greco-Roman sources
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123; Crabb (2020), Luke/Acts and the End of History, 83; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 218, 242; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 71; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 346; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 102; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 158, 173
1.89 Aurea prima sata est aetas, quae vindice nullo, 1.90 sponte sua, sine lege fidem rectumque colebat. 1.91 Poena metusque aberant, nec verba mitia fixo 1.92 aere legebantur, nec supplex turba timebat 1.94 Nondum caesa suis, peregrinum ut viseret orbem, 1.95 montibus in liquidas pinus descenderat undas, 1.96 nullaque mortales praeter sua litora norant. 1.97 Nondum praecipites cingebant oppida fossae; 1.98 non tuba directi, non aeris cornua flexi, 1.99 non galeae, non ensis erat: sine militis usu 1.100 mollia securae peragebant otia gentes. 1.101 ipsa quoque inmunis rastroque intacta nec ullis 1.103 contentique cibis nullo cogente creatis 1.104 arbuteos fetus montanaque fraga legebant 1.105 cornaque et in duris haerentia mora rubetis 1.106 et quae deciderant patula Iovis arbore glandes. 1.107 Ver erat aeternum, placidique tepentibus auris 1.108 mulcebant zephyri natos sine semine flores. 1.109 Mox etiam fruges tellus inarata ferebat, 1.110 nec renovatus ager gravidis canebat aristis; 1.111 flumina iam lactis, iam flumina nectaris ibant, 1.112 flavaque de viridi stillabant ilice mella. 1.113 Postquam, Saturno tenebrosa in Tartara misso, 1.114 sub Iove mundus erat, subiit argentea proles, 1.115 auro deterior, fulvo pretiosior aere. 1.116 Iuppiter antiqui contraxit tempora veris 1.117 perque hiemes aestusque et inaequalis autumnos 1.118 et breve ver spatiis exegit quattuor annum. 1.119 Tum primum siccis aer fervoribus ustus 1.120 canduit, et ventis glacies adstricta pependit. 1.121 Tum primum subiere domus (domus antra fuerunt 1.122 et densi frutices et vinctae cortice virgae). 1.123 Semina tum primum longis Cerealia sulcis 1.124 obruta sunt, pressique iugo gemuere iuvenci. 1.125 Tertia post illam successit aenea proles, 1.126 saevior ingeniis et ad horrida promptior arma, 1.127 non scelerata tamen. De duro est ultima ferro. 1.128 Protinus inrupit venae peioris in aevum 1.129 omne nefas: fugere pudor verumque fidesque; 1.130 In quorum subiere locum fraudesque dolique 1.131 insidiaeque et vis et amor sceleratus habendi. 1.132 Vela dabat ventis (nec adhuc bene noverat illos) 1.133 navita; quaeque diu steterant in montibus altis, 1.134 fluctibus ignotis insultavere carinae, 1.135 communemque prius ceu lumina solis et auras 1.136 cautus humum longo signavit limite mensor.
1.138 poscebatur humus, sed itum est in viscera terrae: 1.139 quasque recondiderat Stygiisque admoverat umbris, 1.140 effodiuntur opes, inritamenta malorum. 1.141 Iamque nocens ferrum ferroque nocentius aurum 1.142 prodierat: prodit bellum, quod pugnat utroque, 1.143 sanguineaque manu crepitantia concutit arma. 1.144 Vivitur ex rapto: non hospes ab hospite tutus, 1.145 non socer a genero; fratrum quoque gratia rara est. 1.146 Inminet exitio vir coniugis, illa mariti; 1.147 lurida terribiles miscent aconita novercae; 1.148 filius ante diem patrios inquirit in annos. 1.149 Victa iacet pietas, et virgo caede madentis, 1.150 ultima caelestum terras Astraea reliquit.' ' None
1.89 and Auster wafted to the distant south 1.90 where clouds and rain encompass his abode.— 1.91 and over these He fixed the liquid sky, 1.92 devoid of weight and free from earthly dross. 1.94 and fixed their certain bounds, when all the stars, 1.95 which long were pressed and hidden in the mass, 1.96 began to gleam out from the plains of heaven, 1.97 and traversed, with the Gods, bright ether fields: 1.98 and lest some part might be bereft of life 1.99 the gleaming waves were filled with twinkling fish; 1.100 the earth was covered with wild animals; 1.101 the agitated air was filled with birds. 1.103 a being capable of lofty thought, 1.104 intelligent to rule, was wanting still 1.105 man was created! Did the Unknown God 1.106 designing then a better world make man 1.107 of seed divine? or did Prometheu 1.108 take the new soil of earth (that still contained' "1.109 ome godly element of Heaven's Life)" '1.110 and use it to create the race of man; 1.111 first mingling it with water of new streams; 1.112 o that his new creation, upright man, 1.113 was made in image of commanding Gods? 1.114 On earth the brute creation bends its gaze, 1.115 but man was given a lofty countece 1.116 and was commanded to behold the skies; 1.117 and with an upright face may view the stars:— 1.118 and so it was that shapeless clay put on 1.119 the form of man till then unknown to earth. 1.120 First was the Golden Age. Then rectitude 1.121 pontaneous in the heart prevailed, and faith. 1.122 Avengers were not seen, for laws unframed 1.123 were all unknown and needless. Punishment 1.124 and fear of penalties existed not. 1.125 No harsh decrees were fixed on brazen plates. 1.126 No suppliant multitude the countece 1.127 of Justice feared, averting, for they dwelt 1.128 without a judge in peace. Descended not 1.129 the steeps, shorn from its height, the lofty pine, 1.130 cleaving the trackless waves of alien shores, 1.131 nor distant realms were known to wandering men. 1.132 The towns were not entrenched for time of war; 1.133 they had no brazen trumpets, straight, nor horn 1.134 of curving brass, nor helmets, shields nor swords. 1.135 There was no thought of martial pomp —secure 1.136 a happy multitude enjoyed repose.
1.138 a store of every fruit. The harrow touched 1.139 her not, nor did the plowshare wound 1.140 her fields. And man content with given food, 1.141 and none compelling, gathered arbute fruit 1.142 and wild strawberries on the mountain sides, 1.143 and ripe blackberries clinging to the bush, 1.144 and corners and sweet acorns on the ground, 1.145 down fallen from the spreading tree of Jove. 1.146 Eternal Spring! Soft breathing zephyrs soothed 1.147 and warmly cherished buds and blooms, produced 1.148 without a seed. The valleys though unplowed 1.149 gave many fruits; the fields though not renewed 1.150 white glistened with the heavy bearded wheat:' ' None
|45. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Age • Golden Age, as moral value • Golden Age, in Georgic • Golden Age, in myth • Isis, carries golden vessel
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 242; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 133; Mayor (2017), Religion and Memory in Tacitus’ Annals, 304, 306; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123
|46. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Age • Lucius (Golden Ass) • Sistrum = bronze rattle, carried by Isis, sistrums of initiates, bronze, silver, gold • gold
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 242; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 193; Jenkyns (2013), God, Space, and City in the Roman Imagination, 32; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 234; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 8; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120; Xinyue (2022), Politics and Divinization in Augustan Poetry, 191
|47. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Golden Fleece • Golden Fleece, and Ares • Golden Fleece, purple • animals, golden • gold
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 311; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 202
|48. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Gold, Barbara • Golden Age • Golden Age, art in • Golden Age, in Georgic • Golden Age, symbolic value of • Golden Fleece • Iron Age, and Golden Age • Libyans as reflection on Golden Age ideals • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • bees, as Golden Age ideal • golden age • plague, as reflection on Golden Age ideals in Georgic
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 308; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 218; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 28, 39, 40, 41, 46, 63, 66, 79, 80, 81, 171, 172, 182, 183, 210, 218, 225; Gee (2013), Aratus and the Astronomical Tradition, 52, 58; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 94, 99, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 156, 158, 174; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 76, 93
|49. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Golden Age
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 123; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 123
|50. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • aurum (Gold) • bulla (normally gold)
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 169; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 308
|51. Josephus Flavius, Jewish Antiquities, 1.46, 3.199, 17.151 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Censers, Golden • Gold • Temple (Jerusalem), golden lamp • golden age • golden eagle
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 163; Crabb (2020), Luke/Acts and the End of History, 105; Levison (2023), The Greek Life of Adam and Eve. 527, 818, 827; Spielman (2020), Jews and Entertainment in the Ancient World. 56
1.46 τοῦ δὲ μηδὲν φθεγγομένου διὰ τὸ συγγινώσκειν ἑαυτῷ παραβάντι τὴν τοῦ θεοῦ πρόσταξιν “ἀλλ' ἐμοὶ μέν, εἶπεν ὁ θεός, ἔγνωστο περὶ ὑμῶν, ὅπως βίον εὐδαίμονα καὶ κακοῦ παντὸς ἀπαθῆ βιώσετε μηδεμιᾷ ξαινόμενοι τὴν ψυχὴν φροντίδι, πάντων δ' ὑμῖν αὐτομάτων ὅσα πρὸς ἀπόλαυσιν καὶ ἡδονὴν συντελεῖ κατὰ τὴν ἐμὴν ἀνιόντων πρόνοιαν χωρὶς ὑμετέρου πόνου καὶ ταλαιπωρίας, ὧν παρόντων γῆράς τε θᾶττον οὐκ ἂν ἐπέλθοι καὶ τὸ ζῆν ὑμῖν μακρὸν γένοιτο." 3.199 δὶς δὲ τῆς ἡμέρας πρίν τε ἀνασχεῖν τὸν ἥλιον καὶ πρὸς δυσμαῖς θυμιᾶν ἐχρῆν ἔλαιόν τε ἁγνίσαντας φυλάσσειν εἰς τοὺς λύχνους, ὧν τοὺς μὲν τρεῖς ἐπὶ τῇ ἱερᾷ λυχνίᾳ φέγγειν ἔδει τῷ θεῷ κατὰ πᾶσαν ἡμέραν, τοὺς δὲ λοιποὺς περὶ τὴν ἑσπέραν ἅπτοντας.' "
17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις."" None
1.46 When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance:
3.199 but incense was to be offered twice a day, both before sun-rising and at sun-setting. They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.
17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature.'' None
|52. Lucan, Pharsalia, 1.8-1.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Age
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 122; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 122
1.8 Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust " "1.10 To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, 'Neath southern noons all quivering with heat, Or where keen frost that never yields to spring " "1.20 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home " "1.23 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home "" None
|53. New Testament, 1 Peter, 1.6-1.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • gold, refined
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165; Stuckenbruck (2007), 1 Enoch 91-108, 726
1.6 ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, 1.7 ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.'' None
1.6 Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials, 1.7 that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- '' None
|54. New Testament, 1 Timothy, 6.17-6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • golden rule
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 541; Stuckenbruck (2007), 1 Enoch 91-108, 263
6.17 Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,'' None
6.17 Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; '' None
|55. New Testament, Apocalypse, 3.18, 4.7, 9.20, 12.9, 18.11-18.13, 19.11-19.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Censers, Golden • Gold • Gold cup, gold vase, image of highest deity • Golden Age • Vase, small, of gold, image of highest deity • crown, gold • gold • gold, • gold, refined • golden cup
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 236; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 227; Huttner (2013), Early Christianity in the Lycus Valley, 163; Levison (2023), The Greek Life of Adam and Eve. 503, 506, 761, 818, 826, 966; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 155, 165, 173, 177, 188, 202; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399
3.18 συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς.
4.7 καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ·
9.20 καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν,
12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
18.11 καὶοἱ ἔμποροιτῆς γῆςκλαίουσιν καὶ πενθοῦσινἐπʼ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι, 18.12 γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου, 18.13 καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶψυχας ἀνθρώπων.
19.11 Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπʼ αὐτὸν πιστὸς καλούμενος καὶ ἀληθινός, καὶἐν δικαιοσύνῃ κρίνεικαὶ πολεμεῖ. 19.12 οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός, 19.13 καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ. 19.14 καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν. 19.15 καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος. 19.16 καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ. 19.17 Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν ἐν φωνῇ μεγάλῃλέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοιςἐν μεσουρανήματιΔεῦτε συνάχθητε εἰς τὸδεῖπνον τὸ μέγα τοῦ θεοῦ, 19.18 ἵναφάγητεσάρκαςβασιλέωνκαὶ σάρκας χιλιάρχων καὶσάρκας ἰσχυρῶνκαὶ σάρκαςἵππωνκαὶ τῶν καθημένων ἐπʼ αὐτούς, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων. 19.19 Καὶ εἶδον τὸ θηρίον καὶτους βασιλεῖς τῆς γῆςκαὶ τὰ στρατεύματα αὐτῶνσυνηγμέναποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ. 1
9.20 καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆςκαιομένης ἐν θείῳ. 19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.'' None
3.18 I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see.
4.7 The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle.' "
9.20 The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." 12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
18.11 The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.12 merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;' "18.13 and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, bodies, and people's souls." 19.11 I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.12 His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.13 He is clothed in a garment sprinkled with blood. His name is called "The Word of God." 19.14 The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15 Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. 19.16 He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." 19.17 I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, "Come! Be gathered together to the great supper of God, 19.18 that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great." 19.19 I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. 1
9.20 The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur. 19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh. '' None
|56. New Testament, Galatians, 2.11-2.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold glass • Golden Rule
Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 127; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 133
2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.'' None
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. '' None
|57. New Testament, Romans, 10.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Calf • golden ages
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 59, 60; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 1, 187, 191, 192
10.4 τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.' ' None
10.4 For Christ is the end of the law for righteousness to everyone who believes. ' ' None
|58. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Gate (Jerusalem) • gold, and silver • gold, objects
Found in books: Gera (2014), Judith, 445; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299
12.13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.'' None
12.13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"'' None
|59. New Testament, Luke, 6.48-6.49 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • Golden Rule
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227, 245; Stuckenbruck (2007), 1 Enoch 91-108, 263
6.48 ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49 ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.'' None
6.48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49 But he who hears, and doesn\'t do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." '' None
|60. New Testament, Mark, 10.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • Golden Rule • Love, of Silver and Gold
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246; Stuckenbruck (2007), 1 Enoch 91-108, 721
10.19 τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα.'' None
10.19 You know the commandments: \'Do not murder,\' \'Do not commit adultery,\' \'Do not steal,\' \'Do not give false testimony,\' \'Do not defraud,\' \'Honor your father and mother.\'"'' None
|61. New Testament, Matthew, 5.19, 5.21-5.48, 7.12, 7.24-7.26, 22.37-22.40 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • Golden Rule • Golden rule
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 232, 245, 246; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 123, 133; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112; Stuckenbruck (2007), 1 Enoch 91-108, 263
5.19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. 5.33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
7.12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
7.24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26 Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον.
22.37 ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 22.38 αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39 δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.'' None
5.19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven.
5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33 "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '5.35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "5.36 Neither shall you swear by your head, for you can't make one hair white or black. " "5.37 But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40 If anyone sues you to take away your coat, let him have your cloak also. 5.41 Whoever compels you to go one mile, go with him two. ' "5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48 Therefore you shall be perfect, just as your Father in heaven is perfect.
7.12 Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
7.24 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. ' "7.25 The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " "7.26 Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. " 22.37 Jesus said to him, "\'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\ '22.38 This is the first and great commandment. ' "22.39 A second likewise is this, 'You shall love your neighbor as yourself.' " '22.40 The whole law and the prophets depend on these two commandments."'' None
|62. Suetonius, Otho, 7.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
7.1 \xa0Next, as the day was drawing to its close, he entered the senate and after giving a brief account of himself, alleging that he had been carried off in the streets and forced to undertake the rule, which he would exercise in accordance with the general will, he went to the Palace. When in the midst of the other adulations of those who congratulated and flattered him, he was hailed by the common herd as Nero, he made no sign of dissent; on the contrary, according to some writers, he even made use of that surname in his commissions and his first letters to some of the governors of the provinces. Certain it is that he suffered Nero's busts and statues to be set up again, and reinstated his procurators and freedmen in their former posts, while the first grant that he signed as emperor was one of fifty million sesterces for finishing the Golden House."" None
|63. Suetonius, Vespasianus, 8.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 167; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 167
8.5 As the city was unsightly from former fires and fallen buildings, he allowed anyone to take possession of vacant sites and build upon them, in case the owners failed to do so. He began the restoration of the Capitol in person, was the first to lend a hand in clearing away the debris, and carried some of it off on his own head. He undertook to restore the three thousand bronze tablets which were destroyed with the temple, making a thorough search for copies: priceless and most ancient records of the empire, containing the decrees of the senate and the acts of the commons almost from the foundation of the city, regarding alliances, treaties, and special privileges granted to individuals.'' None
|64. Tacitus, Annals, 15.42.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden House • Golden House, Nero’s
Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 371; Poulsen (2021), Usages of the Past in Roman Historiography, 174, 179, 183
15.42.1 \xa0However, Nero turned to account the ruins of his fatherland by building a palace, the marvels of which were to consist not so much in gems and gold, materials long familiar and vulgarized by luxury, as in fields and lakes and the air of solitude given by wooded ground alternating with clear tracts and open landscapes. The architects and engineers were Severus and Celer, who had the ingenuity and the courage to try the force of art even against the veto of nature and to fritter away the resources of a Caesar. They had undertaken to sink a navigable canal running from Lake Avernus to the mouths of the Tiber along a desolate shore or through intervening hills; for the one district along the route moist enough to yield a supply of water is the Pomptine Marsh; the rest being cliff and sand, which could be cut through, if at all, only by intolerable exertions for which no sufficient motive existed. None the less, Nero, with his passion for the incredible, made an effort to tunnel the height nearest the Avernus, and some evidences of that futile ambition survive.'' None
|65. Tacitus, Histories, 3.55, 4.52 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160, 167; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160, 167
3.55 \xa0Vitellius was like a man wakened from a deep sleep. He ordered Julius Priscus and Alfenus Avarus to block the passes of the Apennines with fourteen praetorian cohorts and all the cavalry. A\xa0legion of marines followed them later. These thousands of armed forces, consisting too of picked men and horses, were equal to taking the offensive if they had had another leader. The rest of the cohorts Vitellius gave to his brother Lucius for the defence of Rome, while he, abating in no degree his usual life of pleasure and urged on by his lack of confidence in the future, held the comitia before the usual time, and designated the consuls for many years to come. He granted special treaties to allies and bestowed Latin rights on foreigners with a generous hand; he reduced the tribute for some provincials, he relieved others from all obligations â\x80\x94 in short, with no regard for the future he crippled the empire. But the mob attended in delight on the great indulgences that he bestowed; the most foolish citizens bought them, while the wise regarded as worthless privileges which could neither be granted nor accepted if the state was to stand. Finally Vitellius listened to the demands of his army which had stopped at Mevania, and left Rome, accompanied by a long line of senators, many of whom were drawn in his train by their desire to secure his favour, most however by fear. So he came to camp with no clear purpose in mind, an easy prey to treacherous advice.
4.52 \xa0It is said that Titus, before leaving, in a long interview with his father begged him not to be easily excited by the reports of those who calumniated Domitian, and urged him to show himself impartial and forgiving toward his son. "Neither armies nor fleets," he argued, "are so strong a defence of the imperial power as a\xa0number of children; for friends are chilled, changed, and lost by time, fortune, and sometimes by inordinate desires or by mistakes: the ties of blood cannot be severed by any man, least of all by princes, whose success others also enjoy, but whose misfortunes touch only their nearest kin. Not even brothers will always agree unless the father sets the example." Not so much reconciled toward Domitian as delighted with Titus\'s show of brotherly affection, Vespasian bade him be of good cheer and to magnify the state by war and arms; he would himself care for peace and his house. Then he had some of the swiftest ships laden with grain and entrusted to the sea, although it was still dangerous: for, in fact, Rome was in such a critical condition that she did not have more than ten days\' supplies in her granaries when the supplies from Vespasian came to her relief.'' None
|66. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Age
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 314; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 314
|67. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 120, 139; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 120, 139
|68. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Age • Golden House of Nero
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121; Jenkyns (2013), God, Space, and City in the Roman Imagination, 68; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121
|69. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Age • bulla (normally gold) • colors, gold, golden • colors, purple and gold • gold, golden
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 314; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 58, 66, 69; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 314
|70. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 154, 185; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 154, 185
|71. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden Age
Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 207; Xinyue (2022), Politics and Divinization in Augustan Poetry, 191, 192
|72. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden Age • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
|73. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gold • golden eagle
Found in books: Levison (2023), The Greek Life of Adam and Eve. 818; Spielman (2020), Jews and Entertainment in the Ancient World. 56
|74. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden House of Nero • aurum (Gold) • bulla (normally gold) • colors, gold, golden • gold, golden
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 108, 182; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 60; Jenkyns (2013), God, Space, and City in the Roman Imagination, 68; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 458
|75. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gold • gold chains,, mines
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 250; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 124
|76. Apuleius, The Golden Ass, 1.1, 1.7, 1.8, 1.10, 1.21, 1.25, 2.1, 2.2, 2.4, 2.5, 3.2, 3.10, 3.11, 3.21, 3.23, 4.9, 4.22, 4.27, 4.28-6.24, 4.32, 6.13, 6.25, 8.24, 8.27, 8.28, 10.20, 10.21, 10.23, 10.34, 11, 11.13, 11.15, 11.19, 11.20, 11.23, 11.24, 11.27 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apuleius Golden Ass • Apuleius, Golden Ass • Asinus aureus / The Golden Ass / Metamorphoses • Asp, coiled on handle of gold vase • Augustine, St., on meaning of Golden Ass • Black, and golden, of face of Anubis • Breast, female, golden vessel in shape of, breasts exposed • Cup, gold • Egyptian figures, on vase of gold • Gold cup • Gold cup, gold leaf, on stern of ship of Isis • Gold cup, gold vase, image of highest deity • Golden Age • Golden Bough • Golden House of Nero • Golden and black, of face of Anubis • Isis, carries golden vessel • Isis, with serpent on handle of golden vessel carried by her • Libations, of milk, poured from golden vessel • Lucius (Golden Ass) • Milk, libations of, poured from golden vessel • Serpent, on handle of golden vessel carried by Isis • Serpent, on handle of golden vessel carried by Isis, on handle of gold vase carried in procession • Stern, of ship of Isis, shining with gold leaf • Vase, small, of gold, image of highest deity • animals, golden • colors, gold, golden • ekphrasis, in Golden Ass • epiphany, in Golden Ass • gaze, in Golden Ass • gold • gold leaves • gold, golden • roses, connection of with gold
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 240; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 180, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 63, 146, 202, 203; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 110; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 8, 11, 210, 213, 263; Jenkyns (2013), God, Space, and City in the Roman Imagination, 10, 32, 282, 283; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 279; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 221, 223, 224, 232, 283, 291, 333, 334, 336, 337, 341, 342, 353; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 182, 322, 323
1.13 The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess. 1
1.15 “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” 1
1.19 After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.
11.23 This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
11.24 When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:
11.27 But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.' ' None
|77. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apuleius, Golden Ass • Dedicatory objects, gold sea lavender (λειμώνιον) • epiphany, in Golden Ass
Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 299; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 164
|78. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Golden Age • Midas, golden touch of
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 337; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68
|79. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Golden House of Nero • gold
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 80; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 364
|80. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Temple (Jerusalem), golden lamp • divine names, taken away after Golden Calf
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 163; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 28
|39b חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג\' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר\' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר\' נחמיה מ"ד מעכבא כר\' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר\' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא'' None||39b a robber ḥamtzan until the day of his death.,Rabba bar bar Sheila said: What is the verse that indicates that a ḥamtzan is a robber? The verse states: “O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man ḥometz” (Psalms 71:4). Rava said: From here: “Learn to do well, seek justice, strengthen the robbed ḥamotz” (Isaiah 1:17), which teaches that one should strengthen the robbed, but not strengthen the robber.,§ The Sages taught: During the year in which Shimon HaTzaddik died, he said to them, his associates: In this year, he will die, euphemistically referring to himself. They said to him: How do you know? He said to them: In previous years, on every Yom Kippur, upon entering the Holy of Holies, I was met, in a prophetic vision, by an old man who was dressed in white, and his head was wrapped up in white, and he would enter the Holy of Holies with me, and he would leave with me. But today, I was met by an old man who was dressed in black, and his head was wrapped up in black, and he entered the Holy of Holies with me, but he did not leave with me. He understood this to be a sign that his death was impending. Indeed, after the festival of Sukkot, he was ill for seven days and died.,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, his brethren, the priests, refrained from blessing the Jewish people with the explicit name of God in the priestly blessing.,The Sages taught: During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the forty years prior to the destruction of the Second Temple, the lot for God did not arise in the High Priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candelabrum did not burn continually.,And the doors of the Sanctuary opened by themselves as a sign that they would soon be opened by enemies, until Rabban Yoḥa ben Zakkai scolded them. He said to the Sanctuary: Sanctuary, Sanctuary, why do you frighten yourself with these signs? I know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars” (Zechariah 11:1), Lebanon being an appellation for the Temple.,Rabbi Yitzḥak ben Tavlai said: Why is the Temple called Lebanon Levanon? Because it whitens malbin the Jewish people’s sins, alluded to by the root lavan, meaning white.,Rav Zutra bar Toviya said: Why is the Temple called: Forest, as it is written: “The house of the forest of Lebanon” (I Kings 10:17)? To tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruit trees made of gold, and miraculously these brought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon” (Psalms 72:16). And through selling these golden fruits to the public, there was a source of income for the priesthood.,But once the gentile nations entered the Sanctuary the golden trees withered, as it states “And the blossoms of Lebanon wither” (Nahum 1:4). And in the future hour of redemption, the Holy One, Blessed be He, will restore them to us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it” (Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest places them upon the two goats. Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as the Sages taught in the Tosefta (Yoma 2:2): The High Priest mentions the name of God ten times on that day: Three times during the first confession; and three times during the second confession, over the bull; and three times when he confesses over the scapegoat to Azazel; and one time with the lots, when placing the lot for God upon the goat.,And there already was an incident when the High Priest said the name of God and his voice was so strong that it was heard even in Jericho. Rabba bar bar Ḥana said: The distance from Jerusalem to Jericho is ten parasangs. Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. And the sound of the doors of the Sanctuary opening was heard from a distance of eight Shabbat limits, which is eight mil. Furthermore, goats that were in Jericho would sneeze from smelling the fragrance of the incense that burned in the Temple; the women that were in Jericho did not need to perfume themselves, since they were perfumed by the fragrance of the incense, which reached there; a bride that was in Jerusalem did not need to adorn herself with perfumes, since she was perfumed by the fragrance of the incense, which filled the air of Jerusalem.,Rabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar, a district some distance from Jerusalem, and they would sneeze from smelling the fragrance of the incense. Similarly, Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went to the ruins of the Tabernacle in Shiloh, and I smelled the smell of the incense from between its walls. The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ Rabbi Yannai said: The drawing of the lot from inside the receptacle is an indispensable part of the service, as it determines which goat will be for God and which for Azazel. However, the actual placing of the lots upon the goats is not indispensable. And Rabbi Yoḥa said: Even the drawing of the lots from inside the receptacle is not indispensable, since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: In accordance with the opinion of Rabbi Yehuda, who said that matters that are performed in the white garments outside of the Holy of Holies are not indispensable, everyone agrees that the drawing of the lots is not indispensable, since it is held outside the Holy of Holies. When they disagree, it is in accordance with the opinion of Rabbi Neḥemya. He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. The one who said the drawing of the lots is indispensable holds in accordance with the straightforward application of the principle of Rabbi Neḥemya. And the one who said the drawing of the lots is not indispensable claims that this principle applies only with regard to matters that are classified as a Temple service. The drawing of the lots is not a Temple service, therefore it is indispensable, even according to Rabbi Neḥemya’s principle.,Some say a different version of the dispute:,In accordance with the opinion of Rabbi Neḥemya, who said that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable, everyone agrees that the drawing of the lots is indispensable.,When they disagree, it is in accordance with the opinion of Rabbi Yehuda, who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. The one who said that the drawing of the lots is not indispensable holds in accordance with the straightforward application of the principle of Rabbi Yehuda. And the one who said that the drawing of the lots is indispensable claims that although Rabbi Yehuda’s principle is generally true, it is different here, in the case of the lottery, because the verse repeated the phrase “which came up” (Leviticus 16:9) “which came up” (Leviticus 16:10) two times. In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara raises an objection from that which was taught in a baraita: It is a mitzva to draw the lots, and if the High Priest did not draw the lots but instead designated the goats without using the lots, the designation is valid.,The Gemara considers the opinion presented in the baraita: Granted, according to that first version of the dispute, in which you said: In accordance with the opinion of Rabbi Yehuda everyone, i.e., Rabbi Yannai and Rabbi Yoḥa, agrees that the drawing of the lots is not indispensable, in accordance with whose opinion is this baraita taught? It is in accordance with the opinion of Rabbi Yehuda, according to all opinions.'' None|
|81. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • gold • gold,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 283; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 292
6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None
|82. Porphyry, On Abstinence, 2.19 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Golden Age
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 379; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103
2.19 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
|83. Anon., Letter of Aristeas, 207
Tagged with subjects: • Golden Rule • Golden rule
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 112
207 The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'"" None
|84. Strabo, Geography, 11.2.19, 12.3.19, 12.3.30, 12.3.37, 12.3.39-12.3.40
Tagged with subjects: • Golden Fleece • Golden Fleece, the • gold • gold, placer
Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 264; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 2; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 405
11.2.19 Among the tribes which come together at Dioscurias are the Phtheirophagi, who have received their name from their squalor and their filthiness. Near them are the Soanes, who are no less filthy, but superior to them in power, — indeed, one might almost say that they are foremost in courage and power. At any rate, they are masters of the peoples around them, and hold possession of the heights of the Caucasus above Dioscurias. They have a king and a council of three hundred men; and they assemble, according to report, an army of two hundred thousand; for the whole of the people are a fighting force, though unorganized. It is said that in their country gold is carried down by the mountain torrents, and that the barbarians obtain it by means of perforated troughs and fleecy skins, and that this is the origin of the myth of the golden fleece — unless they call them Iberians, by the same name as the western Iberians, from the gold mines in both countries. The Soanes use remarkable poisons for the points of their missiles; and even people who are not wounded by the poisoned missiles suffer from their odor. Now in general the tribes in the neighborhood of the Caucasus occupy barren and cramped territories, but the tribes of the Albanians and the Iberians, which occupy nearly all the isthmus above-mentioned, might also be called Caucasian tribes; and they possess territory that is fertile and capable of affording an exceedingly good livelihood.
12.3.19 The Chaldaei of today were in ancient times named Chalybes; and it is just opposite their territory that Pharnacia is situated, which, on the sea, has the natural advantages of pelamydes-fishing (for it is here that this fish is first caught) and, on the land, has the mines, only iron-mines at the present time, though in earlier times it also had silver-mines. Upon the whole, the seaboard in this region is extremely narrow, for the mountains, full of mines and forests, are situated directly above it, and not much of it is tilled. But there remains for the miners their livelihood from the mines, and for those who busy themselves on the sea their livelihood from their fishing, and especially from their catches of pelamydes and dolphins; for the dolphins pursue the schools of fish — the cordyle and the tunny-fish and the pelamydes themselves; and they not only grow fat on them, but also become easy to catch because they are rather eager to approach the land. These are the only people who cut up the dolphins, which are caught with bait, and use their abundance of fat for all purposes.
12.3.30 Sidene and Themiscyra are contiguous to Pharnacia. And above these lies Phanaroea, which has the best portion of Pontus, for it is planted with olive trees, abounds in wine, and has all the other goodly attributes a country can have. On its eastern side it is protected by the Paryadres Mountain, in its length lying parallel to that mountain; and on its western side by the Lithrus and Ophlimus Mountains. It forms a valley of considerable breadth as well as length; and it is traversed by the Lycus River, which flows from Armenia, and by the Iris, which flows from the narrow passes near Amaseia. The two rivers meet at about the middle of the valley; and at their junction is situated a city which the first man who subjugated it called Eupatoria after his own name, but Pompey found it only half-finished and added to it territory and settlers, and called it Magnopolis. Now this city is situated in the middle of the plain, but Cabeira is situated close to the very foothills of the Paryadres Mountains about one hundred and fifty stadia farther south than Magnopolis, the same distance that Amaseia is farther west than Magnopolis. It was at Cabeira that the palace of Mithridates was built, and also the water-mill; and here were the zoological gardens, and, near by, the hunting grounds, and the mines.
12.3.37 The whole of the country around is held by Pythodoris, to whom belong, not only Phanaroea, but also Zelitis and Megalopolitis. Concerning Phanaroea I have already spoken. As for Zelitis, it has a city Zela, fortified on a mound of Semiramis, with the sanctuary of Anaitis, who is also revered by the Armenians. Now the sacred rites performed here are characterized by greater sanctity; and it is here that all the people of Pontus make their oaths concerning their matters of greatest importance. The large number of temple-servants and the honors of the priests were, in the time of the kings, of the same type as I have stated before, but at the present time everything is in the power of Pythodoris. Many persons had abused and reduced both the multitude of temple-servants and the rest of the resources of the sanctuary. The adjacent territory, also, was reduced, having been divided into several domains — I mean Zelitis, as it is called (which has the city Zela on a mound); for in, early times the kings governed Zela, not as a city, but as a sacred precinct of the Persian gods, and the priest was the master of the whole thing. It was inhabited by the multitude of temple-servants, and by the priest, who had an abundance of resources; and the sacred territory as well as that of the priest was subject to him and his numerous attendants. Pompey added many provinces to the boundaries of Zelitis, and named Zela, as he did Megalopolis, a city, and he united the latter and Culupene and Camisene into one state; the latter two border on both Lesser Armenia and Laviansene, and they contain rock-salt, and also an ancient fortress called Camisa, now in ruins. The later Roman prefects assigned a portion of these two governments to the priests of Comana, a portion to the priest of Zela, and a portion to Ateporix, a dynast of the family of tetrarchs of Galatia; but now that Ateporix has died, this portion, which is not large, is subject to the Romans, being called a province (and this little state is a political organization of itself, the people having incorporated Carana into it, from which fact its country is called Caranitis), whereas the rest is held by Pythodoris and Dyteutus.
12.3.39 My city is situated in a large deep valley, through which flows the Iris River. Both by human foresight and by nature it is an admirably devised city, since it can at the same time afford the advantage of both a city and a fortress; for it is a high and precipitous rock, which descends abruptly to the river, and has on one side the wall on the edge of the river where the city is settled and on the other the wall that runs up on either side to the peaks. These peaks are two in number, are united with one another by nature, and are magnificently towered. Within this circuit are both the palaces and monuments of the kings. The peaks are connected by a neck which is altogether narrow, and is five or six stadia in height on either side as one goes up from the riverbanks and the suburbs; and from the neck to the peaks there remains another ascent of one stadium, which is sharp and superior to any kind of force. The rock also has reservoirs of water inside it, A water-supply of which the city cannot be deprived, since two tube-like channels have been hewn out, one towards the river and the other towards the neck. And two bridges have been built over the river, one from the city to the suburbs and the other from the suburbs to the outside territory; for it is at this bridge that the mountain which lies above the rock terminates. And there is a valley extending from the river which at first is not altogether wide, but it later widens out and forms the plain called Chiliocomum; and then comes the Diacopene and Pimolisene country, all of which is fertile, extending to the Halys River. These are the northern parts of the country of the Amaseians, and are about five hundred stadia in length. Then in order comes the remainder of their country, which is much longer than this, extending to Babanomus and Ximene, which latter itself extends as far as the Halys River. This, then, is the length of their country, whereas the breadth from the north to the south extends, not only to Zelitis, but also to Greater Cappadocia, as far as the Trocmi. In Ximene there are halae of rock-salt, after which the river is supposed to have been called Halys. There are several demolished strongholds in my country, and also much deserted land, because of the Mithridatic War. However, it is all well supplied with trees; a part of it affords pasturage for horses and is adapted to the raising of the other animals; and the whole of it is beautifully adapted to habitation. Amaseia was also given to kings, though it is now a province. 12.3.40 There remains that part of the Pontic province which lies outside the Halys River, I mean the country round Mt. Olgassys, contiguous to Sinopis. Mt. Olgassys is extremely high and hard to travel. And sanctuaries that have been established everywhere on this mountain are held by the Paphlagonians. And round it lies fairly good territory, both Blaene and Domanitis, through which latter flows the Amnias River. Here Mithridates Eupator utterly wiped out the forces of Nicomedes the Bithynian — not in person, however, since it happened that he was not even present, but through his generals. And while Nicomedes, fleeing with a few others, safely escaped to his home-land and from there sailed to Italy, Mithridates followed him and not only took Bithynia at the first assault but also took possession of Asia as far as Caria and Lycia. And here, too, a place was proclaimed a city, I mean Pompeiupolis and in this city is Mt. Sandaracurgium, not far away from Pimolisa, a royal fortress now in ruins, after which the country on either side of the river is called Pimolisene. Mt. Sandaracurgium is hollowed out in consequence of the mining done there, since the workmen have excavated great cavities beneath it. The mine used to be worked by publicans, who used as miners the slaves sold in the market because of their crimes; for, in addition to the painfulness of the work, they say that the air in the mines is both deadly and hard to endure on account of the grievous odor of the ore, so that the workmen are doomed to a quick death. What is more, the mine is often left idle because of the unprofitableness of it, since the workmen are not only more than two hundred in number, but are continually spent by disease and death. So much be said concerning Pontus.'' None
|85. Valerius Maximus, Memorable Deeds And Sayings, 1.1.15
Tagged with subjects: • Sun, golden, veering • golden age
Found in books: Crabb (2020), Luke/Acts and the End of History, 240; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292
1.1.15 How much more religious toward the gods did our senate show themselves! After the fatal defeat at Cannae, they decreed that no women should mourn longer than thirty days, to the end that the rites of Ceres might be by them performed. For now, the greatest part of the men lying slain upon the bloody accursed earth, there was no family in the city that did not partake of the general calamity. And therefore the mothers and daughters, wives and sisters of the slain were compelled to put off their mourning-clothes, and put on their white garments, and to perform the office of priests. Through which constancy of observing religion, they forced the deities themselves to blush, and be ashamed of raging any more against such a nation, that could not be drawn from adoring them that had with so much cruelty destroyed them.'' None
|86. Vergil, Aeneis, 1.55, 1.262-1.296, 1.446-1.493, 4.261-4.263, 4.369, 6.176-6.235, 6.428, 6.540-6.543, 6.756-6.818, 6.820-6.886, 7.781-7.792, 8.151, 8.198, 8.200-8.204, 8.244-8.246, 8.319-8.332, 8.649, 8.659-8.661, 8.717-8.720, 8.728, 9.616, 12.107-12.109, 12.940, 12.952
Tagged with subjects: • Gold leaves / gold tablets • Golden Age • Golden Age, in Georgic • Golden Bough • Golden Bough (Aeneid) • Golden Fleece • Sun, golden, illumined by Isis • animals, golden • bulla (normally gold) • colors, gold, golden • colors, purple and gold • gold • gold, golden • golden age • golden age, pity in • golden age,, and absence of private property • golden age,, and ideology of patronage • golden age,, and spontaneous production • labor,, in the golden age • tablets, Orphic gold
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 67, 68, 110, 123, 143, 260, 314; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 140; Crabb (2020), Luke/Acts and the End of History, 82, 83, 84, 239, 240, 277, 278, 279, 280, 281; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 108, 133; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 115, 184, 237; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 207, 225; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 201; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 162; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 14, 41, 42, 126, 150, 151; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 213, 322; Isaac (2004), The invention of racism in classical antiquity, 314; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 219; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 4, 49, 50, 105, 129; Putnam et al. (2023), The Poetic World of Statius' Silvae, 243; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 13; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 123, 124, 234; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 67, 68, 110, 123, 143, 260, 314; Xinyue (2022), Politics and Divinization in Augustan Poetry, 181, 182, 193; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 174; deJauregui (2010), Orphism and Christianity in Late Antiquity, 39
1.55 Illi indigtes magno cum murmure montis
1.262 longius et volvens fatorum arcana movebo) 1.263 bellum ingens geret Italia, populosque feroces 1.264 contundet, moresque viris et moenia ponet, 1.266 ternaque transierint Rutulis hiberna subactis. 1.267 At puer Ascanius, cui nunc cognomen Iulo 1.268 additur,—Ilus erat, dum res stetit Ilia regno,— 1.269 triginta magnos volvendis mensibus orbis 1.270 imperio explebit, regnumque ab sede Lavini 1.271 transferet, et longam multa vi muniet Albam. 1.272 Hic iam ter centum totos regnabitur annos 1.273 gente sub Hectorea, donec regina sacerdos, 1.274 Marte gravis, geminam partu dabit Ilia prolem. 1.275 Inde lupae fulvo nutricis tegmine laetus 1.276 Romulus excipiet gentem, et Mavortia condet 1.277 moenia, Romanosque suo de nomine dicet. 1.279 imperium sine fine dedi. Quin aspera Iuno, 1.280 quae mare nunc terrasque metu caelumque fatigat, 1.281 consilia in melius referet, mecumque fovebit 1.282 Romanos rerum dominos gentemque togatam: 1.283 sic placitum. Veniet lustris labentibus aetas, 1.284 cum domus Assaraci Phthiam clarasque Mycenas 1.285 servitio premet, ac victis dominabitur Argis. 1.286 Nascetur pulchra Troianus origine Caesar, 1.287 imperium oceano, famam qui terminet astris,— 1.288 Iulius, a magno demissum nomen Iulo. 1.289 Hunc tu olim caelo, spoliis Orientis onustum, 1.290 accipies secura; vocabitur hic quoque votis. 1.291 Aspera tum positis mitescent saecula bellis; 1.292 cana Fides, et Vesta, Remo cum fratre Quirinus, 1.293 iura dabunt; dirae ferro et compagibus artis 1.294 claudentur Belli portae; Furor impius intus, 1.295 saeva sedens super arma, et centum vinctus aenis 1.296 post tergum nodis, fremet horridus ore cruento.
1.446 Hic templum Iunoni ingens Sidonia Dido 1.448 aerea cui gradibus surgebant limina, nexaeque 1.449 aere trabes, foribus cardo stridebat aenis. 1.450 Hoc primum in luco nova res oblata timorem 1.451 leniit, hic primum Aeneas sperare salutem 1.452 ausus, et adflictis melius confidere rebus. 1.453 Namque sub ingenti lustrat dum singula templo, 1.454 reginam opperiens, dum, quae fortuna sit urbi, 1.455 artificumque manus inter se operumque laborem 1.456 miratur, videt Iliacas ex ordine pugnas, 1.457 bellaque iam fama totum volgata per orbem, 1.458 Atridas, Priamumque, et saevum ambobus Achillem. 1.459 Constitit, et lacrimans, Quis iam locus inquit Achate, 1.461 En Priamus! Sunt hic etiam sua praemia laudi; 1.462 sunt lacrimae rerum et mentem mortalia tangunt. 1.463 Solve metus; feret haec aliquam tibi fama salutem. 1.464 Sic ait, atque animum pictura pascit ii, 1.465 multa gemens, largoque umectat flumine voltum. 1.466 Namque videbat, uti bellantes Pergama circum 1.467 hac fugerent Graii, premeret Troiana iuventus, 1.468 hac Phryges, instaret curru cristatus Achilles. 1.469 Nec procul hinc Rhesi niveis tentoria velis 1.470 adgnoscit lacrimans, primo quae prodita somno 1.471 Tydides multa vastabat caede cruentus, 1.472 ardentisque avertit equos in castra, prius quam 1.473 pabula gustassent Troiae Xanthumque bibissent. 1.474 Parte alia fugiens amissis Troilus armis, 1.475 infelix puer atque impar congressus Achilli, 1.476 fertur equis, curruque haeret resupinus ii, 1.477 lora tenens tamen; huic cervixque comaeque trahuntur 1.478 per terram, et versa pulvis inscribitur hasta. 1.479 Interea ad templum non aequae Palladis ibant 1.480 crinibus Iliades passis peplumque ferebant, 1.481 suppliciter tristes et tunsae pectora palmis; 1.482 diva solo fixos oculos aversa tenebat. 1.483 Ter circum Iliacos raptaverat Hectora muros, 1.484 exanimumque auro corpus vendebat Achilles. 1.485 Tum vero ingentem gemitum dat pectore ab imo, 1.486 ut spolia, ut currus, utque ipsum corpus amici, 1.487 tendentemque manus Priamum conspexit inermis. 1.488 Se quoque principibus permixtum adgnovit Achivis, 1.489 Eoasque acies et nigri Memnonis arma. 1.490 Ducit Amazonidum lunatis agmina peltis 1.491 Penthesilea furens, mediisque in milibus ardet, 1.492 aurea subnectens exsertae cingula mammae, 1.493 bellatrix, audetque viris concurrere virgo.
4.261 conspicit; atque illi stellatus iaspide fulva 4.262 ensis erat, Tyrioque ardebat murice laena 4.263 demissa ex umeris, dives quae munera Dido
4.369 Num fletu ingemuit nostro? Num lumina flexit?
6.176 praecipue pius Aeneas. Tum iussa Sibyllae, 6.177 haud mora, festit flentes, aramque sepulchri 6.178 congerere arboribus caeloque educere certant. 6.179 Itur in antiquam silvam, stabula alta ferarum; 6.180 procumbunt piceae, sonat icta securibus ilex, 6.181 fraxineaeque trabes cuneis et fissile robur 6.182 scinditur, advolvunt ingentis montibus ornos. 6.183 Nec non Aeneas opera inter talia primus 6.184 hortatur socios, paribusque accingitur armis. 6.185 Atque haec ipse suo tristi cum corde volutat, 6.186 aspectans silvam inmensam, et sic voce precatur: 6.187 Si nunc se nobis ille aureus arbore ramus 6.188 ostendat nemore in tanto, quando omnia vere 6.189 heu nimium de te vates, Misene, locuta est. 6.190 Vix ea fatus erat, geminae cum forte columbae 6.191 ipsa sub ora viri caelo venere volantes, 6.192 et viridi sedere solo. Tum maximus heros 6.193 maternas agnoscit aves, laetusque precatur: 6.194 Este duces, O, si qua via est, cursumque per auras 6.195 dirigite in lucos, ubi pinguem dives opacat 6.196 ramus humum. Tuque, O, dubiis ne defice rebus, 6.197 diva parens. Sic effatus vestigia pressit, 6.198 observans quae signa ferant, quo tendere pergant. 6.199 Pascentes illae tantum prodire volando, 6.200 quantum acie possent oculi servare sequentum. 6.201 Inde ubi venere ad fauces grave olentis Averni, 6.202 tollunt se celeres, liquidumque per aëra lapsae 6.203 sedibus optatis geminae super arbore sidunt, 6.204 discolor unde auri per ramos aura refulsit. 6.205 Quale solet silvis brumali frigore viscum 6.206 fronde virere nova, quod non sua seminat arbos, 6.207 et croceo fetu teretis circumdare truncos, 6.208 talis erat species auri frondentis opaca 6.209 ilice, sic leni crepitabat brattea vento. 6.210 Corripit Aeneas extemplo avidusque refringit 6.212 Nec minus interea Misenum in litore Teucri 6.213 flebant, et cineri ingrato suprema ferebant. 6.214 Principio pinguem taedis et robore secto 6.215 ingentem struxere pyram, cui frondibus atris 6.216 intexunt latera, et ferales ante cupressos 6.217 constituunt, decorantque super fulgentibus armis. 6.218 Pars calidos latices et aëna undantia flammis 6.219 expediunt, corpusque lavant frigentis et unguunt. 6.220 Fit gemitus. Tum membra toro defleta reponunt, 6.221 purpureasque super vestes, velamina nota, 6.222 coniciunt. Pars ingenti subiere feretro, 6.223 triste ministerium, et subiectam more parentum 6.224 aversi tenuere facem. Congesta cremantur 6.225 turea dona, dapes, fuso crateres olivo. 6.226 Postquam conlapsi cineres et flamma quievit 6.227 reliquias vino et bibulam lavere favillam, 6.228 ossaque lecta cado texit Corynaeus aëno. 6.229 Idem ter socios pura circumtulit unda, 6.230 spargens rore levi et ramo felicis olivae, 6.231 lustravitque viros, dixitque novissima verba. 6.232 At pius Aeneas ingenti mole sepulcrum 6.233 imponit, suaque arma viro, remumque tubamque, 6.234 monte sub aërio, qui nunc Misenus ab illo 6.235 dicitur, aeternumque tenet per saecula nomen.
6.428 quos dulcis vitae exsortes et ab ubere raptos 6.541 dextera quae Ditis magni sub moenia tendit, 6.542 hac iter Elysium nobis; at laeva malorum 6.543 exercet poenas, et ad impia Tartara mittit.
6.756 Nunc age, Dardaniam prolem quae deinde sequatur 6.757 gloria, qui maneant Itala de gente nepotes, 6.758 inlustris animas nostrumque in nomen ituras, 6.759 expediam dictis, et te tua fata docebo. 6.760 Ille, vides, pura iuvenis qui nititur hasta, 6.761 proxuma sorte tenet lucis loca, primus ad auras 6.762 aetherias Italo commixtus sanguine surget, 6.763 silvius, Albanum nomen, tua postuma proles, 6.764 quem tibi longaevo serum Lavinia coniunx 6.765 educet silvis regem regumque parentem, 6.766 unde genus Longa nostrum dominabitur Alba. 6.767 Proxumus ille Procas, Troianae gloria gentis, 6.768 et Capys, et Numitor, et qui te nomine reddet 6.769 Silvius Aeneas, pariter pietate vel armis 6.770 egregius, si umquam regdam acceperit Albam. 6.771 Qui iuvenes! Quantas ostentant, aspice, vires, 6.772 atque umbrata gerunt civili tempora quercu! 6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, 6.774 hi Collatinas imponent montibus arces, 6.775 Pometios Castrumque Inui Bolamque Coramque. 6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. 6.777 Quin et avo comitem sese Mavortius addet 6.778 Romulus, Assaraci quem sanguinis Ilia mater 6.779 educet. Viden, ut geminae stant vertice cristae, 6.780 et pater ipse suo superum iam signat honore? 6.781 En, huius, nate, auspiciis illa incluta Roma 6.782 imperium terris, animos aequabit Olympo, 6.783 septemque una sibi muro circumdabit arces, 6.784 felix prole virum: qualis Berecyntia mater 6.785 invehitur curru Phrygias turrita per urbes, 6.786 laeta deum partu, centum complexa nepotes, 6.787 omnes caelicolas, omnes supera alta tenentes. 6.788 Huc geminas nunc flecte acies, hanc aspice gentem 6.789 Romanosque tuos. Hic Caesar et omnis Iuli 6.790 progenies magnum caeli ventura sub axem. 6.791 Hic vir, hic est, tibi quem promitti saepius audis, 6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos 6.795 proferet imperium: iacet extra sidera tellus, 6.796 extra anni solisque vias, ubi caelifer Atlas 6.797 axem umero torquet stellis ardentibus aptum. 6.798 Huius in adventum iam nunc et Caspia regna 6.799 responsis horrent divom et Maeotia tellus, 6.800 et septemgemini turbant trepida ostia Nili. 6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres. 6.806 Et dubitamus adhuc virtute extendere vires, 6.807 aut metus Ausonia prohibet consistere terra? 6.809 sacra ferens? Nosco crines incanaque menta 6.810 regis Romani, primus qui legibus urbem 6.811 fundabit, Curibus parvis et paupere terra 6.812 missus in imperium magnum. Cui deinde subibit, 6.813 otia qui rumpet patriae residesque movebit 6.814 Tullus in arma viros et iam desueta triumphis 6.815 agmina. Quem iuxta sequitur iactantior Ancus, 6.816 nunc quoque iam nimium gaudens popularibus auris. 6.817 Vis et Tarquinios reges, animamque superbam 6.818 ultoris Bruti, fascesque videre receptos?
6.820 accipiet, natosque pater nova bella moventes 6.821 ad poenam pulchra pro libertate vocabit. 6.822 Infelix, utcumque ferent ea facta minores, 6.823 vincet amor patriae laudumque immensa cupido. 6.824 Quin Decios Drusosque procul saevumque securi 6.825 aspice Torquatum et referentem signa Camillum. 6.826 Illae autem, paribus quas fulgere cernis in armis, 6.827 concordes animae nunc et dum nocte premuntur, 6.828 heu quantum inter se bellum, si lumina vitae 6.829 attigerint, quantas acies stragemque ciebunt! 6.830 Aggeribus socer Alpinis atque arce Monoeci 6.831 descendens, gener adversis instructus Eois. 6.832 Ne, pueri, ne tanta animis adsuescite bella, 6.833 neu patriae validas in viscera vertite vires; 6.834 tuque prior, tu parce, genus qui ducis Olympo, 6.835 proice tela manu, sanguis meus!— 6.836 Ille triumphata Capitolia ad alta Corintho 6.837 victor aget currum, caesis insignis Achivis. 6.838 Eruet ille Argos Agamemnoniasque Mycenas, 6.839 ipsumque Aeaciden, genus armipotentis Achilli, 6.840 ultus avos Troiae, templa et temerata Minervae. 6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? 6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, 6.843 Scipiadas, cladem Libyae, parvoque potentem 6.844 Fabricium vel te sulco Serrane, serentem? 6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, 6.846 unus qui nobis cunctando restituis rem. 6.847 Excudent alii spirantia mollius aera, 6.848 credo equidem, vivos ducent de marmore voltus, 6.849 orabunt causas melius, caelique meatus 6.850 describent radio, et surgentia sidera dicent: 6.851 tu regere imperio populos, Romane, memento; 6.852 hae tibi erunt artes; pacisque imponere morem, 6.853 parcere subiectis, et debellare superbos. 6.854 Sic pater Anchises, atque haec mirantibus addit: 6.855 Aspice, ut insignis spoliis Marcellus opimis 6.856 ingreditur, victorque viros supereminet omnes! 6.857 Hic rem Romanam, magno turbante tumultu, 6.858 sistet, eques sternet Poenos Gallumque rebellem, 6.859 tertiaque arma patri suspendet capta Quirino. 6.860 Atque hic Aeneas; una namque ire videbat 6.861 egregium forma iuvenem et fulgentibus armis, 6.862 sed frons laeta parum, et deiecto lumina voltu: 6.863 Quis, pater, ille, virum qui sic comitatur euntem? 6.864 Filius, anne aliquis magna de stirpe nepotum? 6.865 Quis strepitus circa comitum! Quantum instar in ipso! 6.866 Sed nox atra caput tristi circumvolat umbra. 6.867 Tum pater Anchises, lacrimis ingressus obortis: 6.868 O gnate, ingentem luctum ne quaere tuorum; 6.869 ostendent terris hunc tantum fata, neque ultra 6.870 esse sinent. Nimium vobis Romana propago 6.871 visa potens, Superi, propria haec si dona fuissent. 6.872 Quantos ille virum magnam Mavortis ad urbem 6.873 campus aget gemitus, vel quae, Tiberine, videbis 6.874 funera, cum tumulum praeterlabere recentem! 6.875 Nec puer Iliaca quisquam de gente Latinos 6.876 in tantum spe tollet avos, nec Romula quondam 6.877 ullo se tantum tellus iactabit alumno. 6.878 Heu pietas, heu prisca fides, invictaque bello 6.879 dextera! Non illi se quisquam impune tulisset 6.880 obvius armato, seu cum pedes iret in hostem, 6.881 seu spumantis equi foderet calcaribus armos. 6.882 Heu, miserande puer, si qua fata aspera rumpas, 6.883 tu Marcellus eris. Manibus date lilia plenis, 6.884 purpureos spargam flores, animamque nepotis 6.885 his saltem adcumulem donis, et fungar ii 6.886 munere—Sic tota passim regione vagantur
7.781 Filius ardentis haud setius aequore campi 7.782 exercebat equos curruque in bella ruebat. 7.783 Ipse inter primos praestanti corpore Turnus 7.784 vertitur arma tenens et toto vertice supra est. 7.785 Cui triplici crinita iuba galea alta Chimaeram 7.786 sustinet, Aetnaeos efflantem faucibus ignis: 7.787 tam magis illa fremens et tristibus effera flammis, 7.788 quam magis effuso crudescunt sanguine pugnae. 7.789 At levem clipeum sublatis cornibus Io 7.790 auro insignibat, iam saetis obsita, iam bos 7.791 (argumentum ingens), et custos virginis Argus 7.792 caelataque amnem fundens pater Inachus urna.
8.151 pectora, sunt animi et rebus spectata iuventus.
8.198 Huic monstro Volcanus erat pater: illius atros
8.200 Attulit et nobis aliquando optantibus aetas 8.201 auxilium adventumque dei. Nam maximus ultor, 8.202 tergemini nece Geryonae spoliisque superbus 8.203 Alcides aderat taurosque hac victor agebat 8.204 ingentis, vallemque boves amnemque tenebant.
8.244 infernas reseret sedes et regna recludat 8.245 pallida, dis invisa, superque immane barathrum 8.246 cernatur, trepident inmisso lumine manes.
8.319 Primus ab aetherio venit Saturnus Olympo, 8.320 arma Iovis fugiens et regnis exsul ademptis. 8.321 Is genus indocile ac dispersum montibus altis 8.322 composuit legesque dedit Latiumque vocari 8.323 maluit, his quoniam latuisset tutis in oris. 8.324 Aurea quae perhibent illo sub rege fuere 8.325 saecula. Sic placida populos in pace regebat, 8.326 deterior donec paulatim ac decolor aetas 8.327 et belli rabies et amor successit habendi. 8.328 Tum manus Ausonia et gentes venere Sicanae, 8.329 saepius et nomen posuit Saturnia tellus; 8.330 tum reges asperque immani corpore Thybris, 8.331 a quo post Itali fluvium cognomine Thybrim 8.332 diximus, amisit verum vetus Albula nomen;
8.649 Illum indigti similem similemque miti
8.659 aurea caesaries ollis atque aurea vestis, 8.660 virgatis lucent sagulis, tum lactea colla 8.661 auro innectuntur, duo quisque Alpina coruscant
8.717 Laetitia ludisque viae plausuque fremebant; 8.718 omnibus in templis matrum chorus, omnibus arae; 8.719 ante aras terram caesi stravere iuvenci. 8.720 Ipse, sedens niveo candentis limine Phoebi,
8.728 indomitique Dahae, et pontem indignatus Araxes.
9.616 et tunicae manicas et habent redimicula mitrae.
12.107 Nec minus interea maternis saevos in armis 12.108 Aeneas acuit Martem et se suscitat ira, 12.109 oblato gaudens componi foedere bellum,
12.952 vitaque cum gemitu fugit indignata sub umbras.' ' None
1.55 knew no surcease, but from her heart of pain
1.262 which good Acestes while in Sicily 1.263 had stored in jars, and prince-like sent away 1.264 with his Ioved guest;—this too Aeneas gave; 1.266 “Companions mine, we have not failed to feel 1.267 calamity till now. O, ye have borne 1.268 far heavier sorrow: Jove will make an end 1.269 also of this. Ye sailed a course hard by ' "1.270 infuriate Scylla's howling cliffs and caves. " "1.271 Ye knew the Cyclops' crags. Lift up your hearts! " '1.272 No more complaint and fear! It well may be 1.273 ome happier hour will find this memory fair. 1.274 Through chance and change and hazard without end, 1.275 our goal is Latium ; where our destinies 1.276 beckon to blest abodes, and have ordained 1.277 that Troy shall rise new-born! Have patience all! 1.279 Such was his word, but vexed with grief and care, 1.280 feigned hopes upon his forehead firm he wore, ' "1.281 and locked within his heart a hero's pain. " '1.282 Now round the welcome trophies of his chase 1.283 they gather for a feast. Some flay the ribs 1.284 and bare the flesh below; some slice with knives, 1.285 and on keen prongs the quivering strips impale, 1.286 place cauldrons on the shore, and fan the fires. 1.287 Then, stretched at ease on couch of simple green, 1.288 they rally their lost powers, and feast them well 1.289 on seasoned wine and succulent haunch of game. 1.290 But hunger banished and the banquet done, 1.291 in long discourse of their lost mates they tell, ' "1.292 'twixt hopes and fears divided; for who knows " '1.293 whether the lost ones live, or strive with death, 1.294 or heed no more whatever voice may call? 1.295 Chiefly Aeneas now bewails his friends, 1.296 Orontes brave and fallen Amycus,
1.446 her spotted mantle was; perchance she roused ' "1.448 So Venus spoke, and Venus' son replied: " '1.449 “No voice or vision of thy sister fair 1.450 has crossed my path, thou maid without a name! 1.451 Thy beauty seems not of terrestrial mould, 1.452 nor is thy music mortal! Tell me, goddess, ' "1.453 art thou bright Phoebus' sister? Or some nymph, " "1.454 the daughter of a god? Whate'er thou art, " '1.455 thy favor we implore, and potent aid 1.456 in our vast toil. Instruct us of what skies, ' "1.457 or what world's end, our storm-swept lives have found! " '1.458 Strange are these lands and people where we rove, 1.459 compelled by wind and wave. Lo, this right hand 1.461 Then Venus: “Nay, I boast not to receive 1.462 honors divine. We Tyrian virgins oft 1.463 bear bow and quiver, and our ankles white 1.464 lace up in purple buskin. Yonder lies 1.465 the Punic power, where Tyrian masters hold ' "1.466 Agenor's town; but on its borders dwell " '1.467 the Libyans, by battles unsubdued. 1.468 Upon the throne is Dido, exiled there ' "1.469 from Tyre, to flee th' unnatural enmity " "1.470 of her own brother. 'T was an ancient wrong; " '1.471 too Iong the dark and tangled tale would be; 1.472 I trace the larger outline of her story: 1.473 Sichreus was her spouse, whose acres broad 1.474 no Tyrian lord could match, and he was-blessed ' "1.475 by his ill-fated lady's fondest love, " '1.476 whose father gave him her first virgin bloom 1.477 in youthful marriage. But the kingly power 1.478 among the Tyrians to her brother came, 1.479 Pygmalion, none deeper dyed in crime 1.480 in all that land. Betwixt these twain there rose 1.481 a deadly hatred,—and the impious wretch, 1.482 blinded by greed, and reckless utterly ' "1.483 of his fond sister's joy, did murder foul " '1.484 upon defenceless and unarmed Sichaeus, 1.485 and at the very altar hewed him down. 1.486 Long did he hide the deed, and guilefully 1.487 deceived with false hopes, and empty words, 1.488 her grief and stricken love. But as she slept, ' "1.489 her husband's tombless ghost before her came, " '1.490 with face all wondrous pale, and he laid bare 1.491 his heart with dagger pierced, disclosing so 1.492 the blood-stained altar and the infamy 1.493 that darkened now their house. His counsel was
4.261 foul, whispering lips, and ears, that catch at all. ' "4.262 At night she spreads midway 'twixt earth and heaven " '4.263 her pinions in the darkness, hissing loud,
4.369 parted the winds and skimmed the sandy merge
6.176 Or quenchless virtue carried to the stars, 6.177 Children of gods, have such a victory won. 6.178 Grim forests stop the way, and, gliding slow, 6.179 Cocytus circles through the sightless gloom. 6.180 But if it be thy dream and fond desire ' "6.181 Twice o'er the Stygian gulf to travel, twice " '6.182 On glooms of Tartarus to set thine eyes, 6.183 If such mad quest be now thy pleasure—hear 6.184 What must be first fulfilled . A certain tree 6.185 Hides in obscurest shade a golden bough, 6.186 of pliant stems and many a leaf of gold, 6.187 Sacred to Proserpine, infernal Queen. 6.188 Far in the grove it hides; in sunless vale 6.189 Deep shadows keep it in captivity. 6.190 No pilgrim to that underworld can pass 6.191 But he who plucks this burgeoned, leafy gold; 6.192 For this hath beauteous Proserpine ordained ' "6.193 Her chosen gift to be. Whene'er it is culled, " '6.194 A branch out-leafing in like golden gleam, 6.195 A second wonder-stem, fails not to spring. 6.196 Therefore go seek it with uplifted eyes! 6.197 And when by will of Heaven thou findest it, 6.198 Reach forth and pluck; for at a touch it yields, 6.199 A free and willing gift, if Fate ordain; 6.200 But otherwise no mortal strength avails, 6.201 Nor strong, sharp steel, to rend it from the tree. ' "6.202 Another task awaits; thy friend's cold clay " '6.203 Lies unentombed. Alas! thou art not ware 6.204 (While in my house thou lingerest, seeking light) 6.205 That all thy ships are by his death defiled. 6.206 Unto his resting-place and sepulchre, 6.207 Go, carry him! And sable victims bring, 6.208 In expiation, to his mournful shade. 6.209 So at the last on yonder Stygian groves, 6.210 And realms to things that breathe impassable, 6.212 Aeneas then drew forth, with downcast eyes, 6.213 From that dark cavern, pondering in his heart 6.214 The riddle of his fate. His faithful friend 6.215 Achates at his side, with paces slow, 6.216 Companioned all his care, while their sad souls 6.217 Made mutual and oft-renewed surmise 6.218 What comrade dead, what cold and tombless clay, ' "6.219 The Sibyl's word would show. " '6.220 But as they mused, 6.221 Behold Misenus on the dry sea-sands, 6.222 By hasty hand of death struck guiltless down! 6.223 A son of Aeolus, none better knew ' "6.224 To waken heroes by the clarion's call, " "6.225 With war-enkindling sound. Great Hector's friend " "6.226 In happier days, he oft at Hector's side " '6.227 Strode to the fight with glittering lance and horn. 6.228 But when Achilles stripped his fallen foe, 6.229 This dauntless hero to Aeneas gave 6.230 Allegiance true, in not less noble cause. 6.231 But, on a day, he chanced beside the sea 6.232 To blow his shell-shaped horn, and wildly dared 6.233 Challenge the gods themselves to rival song; 6.234 Till jealous Triton, if the tale be true, 6.235 Grasped the rash mortal, and out-flung him far ' "
6.428 Then win late passage o'er the longed-for wave.” " '6.541 Here Cerberus, with triple-throated roar, 6.542 Made all the region ring, as there he lay 6.543 At vast length in his cave. The Sibyl then, ' "
6.756 And Jove's own fire. In chariot of four steeds, " '6.757 Brandishing torches, he triumphant rode ' "6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '6.759 Demanding worship as a god. 0 fool! ' "6.760 To mock the storm's inimitable flash— " '6.761 With crash of hoofs and roll of brazen wheel! 6.762 But mightiest Jove from rampart of thick cloud 6.763 Hurled his own shaft, no flickering, mortal flame, 6.764 And in vast whirl of tempest laid him low. 6.765 Next unto these, on Tityos I looked, 6.766 Child of old Earth, whose womb all creatures bears: ' "6.767 Stretched o'er nine roods he lies; a vulture huge " '6.768 Tears with hooked beak at his immortal side, 6.769 Or deep in entrails ever rife with pain 6.770 Gropes for a feast, making his haunt and home 6.771 In the great Titan bosom; nor will give 6.772 To ever new-born flesh surcease of woe. 6.773 Why name Ixion and Pirithous, 6.774 The Lapithae, above whose impious brows 6.775 A crag of flint hangs quaking to its fall, 6.776 As if just toppling down, while couches proud, 6.777 Propped upon golden pillars, bid them feast 6.778 In royal glory: but beside them lies 6.779 The eldest of the Furies, whose dread hands 6.780 Thrust from the feast away, and wave aloft 6.781 A flashing firebrand, with shrieks of woe. 6.782 Here in a prison-house awaiting doom 6.783 Are men who hated, long as life endured, 6.784 Their brothers, or maltreated their gray sires, 6.785 Or tricked a humble friend; the men who grasped 6.786 At hoarded riches, with their kith and kin 6.787 Not sharing ever—an unnumbered throng; 6.788 Here slain adulterers be; and men who dared 6.789 To fight in unjust cause, and break all faith 6.790 With their own lawful lords. Seek not to know 6.791 What forms of woe they feel, what fateful shape ' "6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat 6.795 Theseus is sitting, nevermore to rise; 6.796 Unhappy Phlegyas uplifts his voice 6.797 In warning through the darkness, calling loud, 6.798 ‘0, ere too late, learn justice and fear God!’ 6.799 Yon traitor sold his country, and for gold 6.800 Enchained her to a tyrant, trafficking 6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell, 6.806 Not with a hundred mouths, a hundred tongues, 6.807 Or iron voice, their divers shapes of sin, ' "6.809 So spake Apollo's aged prophetess. " '6.810 “Now up and on!” she cried. “Thy task fulfil! 6.811 We must make speed. Behold yon arching doors 6.812 Yon walls in furnace of the Cyclops forged! ' "6.813 'T is there we are commanded to lay down " "6.814 Th' appointed offering.” So, side by side, " '6.815 Swift through the intervening dark they strode, 6.816 And, drawing near the portal-arch, made pause. 6.817 Aeneas, taking station at the door, ' "6.818 Pure, lustral waters o'er his body threw, " 6.820 Now, every rite fulfilled, and tribute due 6.821 Paid to the sovereign power of Proserpine, 6.822 At last within a land delectable 6.823 Their journey lay, through pleasurable bowers 6.824 of groves where all is joy,—a blest abode! 6.825 An ampler sky its roseate light bestows 6.826 On that bright land, which sees the cloudless beam 6.827 of suns and planets to our earth unknown. 6.828 On smooth green lawns, contending limb with limb, 6.829 Immortal athletes play, and wrestle long ' "6.830 'gainst mate or rival on the tawny sand; " '6.831 With sounding footsteps and ecstatic song, 6.832 Some thread the dance divine: among them moves 6.833 The bard of Thrace, in flowing vesture clad, 6.834 Discoursing seven-noted melody, 6.835 Who sweeps the numbered strings with changeful hand, 6.836 Or smites with ivory point his golden lyre. 6.837 Here Trojans be of eldest, noblest race, 6.838 Great-hearted heroes, born in happier times, 6.839 Ilus, Assaracus, and Dardanus, 6.840 Illustrious builders of the Trojan town. 6.841 Their arms and shadowy chariots he views, 6.842 And lances fixed in earth, while through the fields 6.843 Their steeds without a bridle graze at will. 6.844 For if in life their darling passion ran 6.845 To chariots, arms, or glossy-coated steeds, 6.846 The self-same joy, though in their graves, they feel. 6.847 Lo! on the left and right at feast reclined 6.848 Are other blessed souls, whose chorus sings 6.849 Victorious paeans on the fragrant air 6.850 of laurel groves; and hence to earth outpours 6.851 Eridanus, through forests rolling free. 6.852 Here dwell the brave who for their native land 6.853 Fell wounded on the field; here holy priests 6.854 Who kept them undefiled their mortal day; 6.855 And poets, of whom the true-inspired song ' "6.856 Deserved Apollo's name; and all who found " "6.857 New arts, to make man's life more blest or fair; " '6.858 Yea! here dwell all those dead whose deeds bequeath 6.859 Deserved and grateful memory to their kind. 6.860 And each bright brow a snow-white fillet wears. 6.861 Unto this host the Sibyl turned, and hailed 6.862 Musaeus, midmost of a numerous throng, ' "6.863 Who towered o'er his peers a shoulder higher: " '6.864 “0 spirits blest! 0 venerable bard! 6.865 Declare what dwelling or what region holds 6.866 Anchises, for whose sake we twain essayed 6.867 Yon passage over the wide streams of hell.” 6.868 And briefly thus the hero made reply: 6.869 “No fixed abode is ours. In shadowy groves 6.870 We make our home, or meadows fresh and fair, 6.871 With streams whose flowery banks our couches be. 6.872 But you, if thitherward your wishes turn, 6.873 Climb yonder hill, where I your path may show.” 6.874 So saying, he strode forth and led them on, 6.875 Till from that vantage they had prospect fair 6.876 of a wide, shining land; thence wending down, 6.877 They left the height they trod; for far below 6.878 Father Anchises in a pleasant vale 6.879 Stood pondering, while his eyes and thought surveyed 6.880 A host of prisoned spirits, who there abode 6.881 Awaiting entrance to terrestrial air. 6.882 And musing he reviewed the legions bright 6.883 of his own progeny and offspring proud— 6.884 Their fates and fortunes, virtues and great deeds. 6.885 Soon he discerned Aeneas drawing nigh ' "6.886 o'er the green slope, and, lifting both his hands " "
7.781 dread Juno's will, then with complaining prayer " '7.782 the aged sire cried loud upon his gods ' "7.783 and on th' unheeding air: “Alas,” said he, " '7.784 “My doom is shipwreck, and the tempest bears 7.785 my bark away! O wretches, your own blood 7.786 hall pay the forfeit for your impious crime. 7.787 O Turnus! O abominable deed! 7.788 Avenging woes pursue thee; to deaf gods 7.789 thy late and unavailing prayer shall rise. 7.790 Now was my time to rest. But as I come ' "7.791 close to my journey's end, thou spoilest me " '7.792 of comfort in my death.” With this the King
8.151 prang to its feet and left the feast divine.
8.198 risking my person and my life, have come
8.200 the house of Daunus hurls insulting war. 8.201 If us they quell, they doubt not to obtain 8.202 lordship of all Hesperia, and subdue 8.203 alike the northern and the southern sea. 8.204 Accept good faith, and give! Behold, our hearts ' "
8.244 Then high-born pages, with the altar's priest, " '8.245 bring on the roasted beeves and load the board 8.246 with baskets of fine bread; and wine they bring — ' "
8.319 filled all the arching sky, the river's banks " '8.320 asunder leaped, and Tiber in alarm ' "8.321 reversed his flowing wave. So Cacus' lair " '8.322 lay shelterless, and naked to the day 8.323 the gloomy caverns of his vast abode 8.324 tood open, deeply yawning, just as if 8.325 the riven earth should crack, and open wide ' "8.326 th' infernal world and fearful kingdoms pale, " '8.327 which gods abhor; and to the realms on high 8.328 the measureless abyss should be laid bare, 8.329 and pale ghosts shrink before the entering sun. 8.330 Now upon Cacus, startled by the glare, 8.331 caged in the rocks and howling horribly, 8.332 Alcides hurled his weapons, raining down
8.649 his people rose in furious despair,
8.659 an added strength, thyself. For yonder shores 8.660 re-echo with the tumult and the cry 8.661 of ships in close array; their eager lords
8.717 a panoply from Vulcan through the air, 8.718 to help us at our need. Alas, what deaths ' "8.719 over Laurentum's ill-starred host impend! " '8.720 O Turnus, what a reckoning thou shalt pay
8.728 adored, as yesterday, the household gods
9.616 have lasting music, no remotest age
12.107 Make me no sad farewells, as I depart ' "12.108 to the grim war-god's game! Can Turnus' hand " "12.109 delay death's necessary coming? Go, " 12.952 were battering the foundations, now laid by ' ' None
|87. Vergil, Eclogues, 4.1-4.10, 4.13, 4.17-4.25, 4.29-4.35, 4.38-4.39, 4.52
Tagged with subjects: • Aratus, and the golden race • Gold leaves / gold tablets • Golden Age • Golden Age, as retrospective ideal • Golden Age, in Georgic • Praises of Spring, as reflection on Golden Age • golden age • golden age,, Greek tradition of • golden age,, and absence of private property • golden age,, and aesthetic production • golden age,, and ideology of patronage • golden age,, and spontaneous production • golden age,, attributes of • labor,, in the golden age • law, Roman, absent in the golden age
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 122, 123; Bernabe et al. (2013), Redefining Dionysos, 465; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 122, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 208; Crabb (2020), Luke/Acts and the End of History, 83, 239; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 243; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 200; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 40, 46, 87, 213, 218, 225, 248; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 343, 344, 346; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 94, 104, 107, 115; Putnam et al. (2023), The Poetic World of Statius' Silvae, 243; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 122, 123; Xinyue (2022), Politics and Divinization in Augustan Poetry, 52, 53, 54, 191, 192; deJauregui (2010), Orphism and Christianity in Late Antiquity, 70
4.1 muses of 4.2 a somewhat loftier task! Not all men love 4.3 coppice or lowly tamarisk: sing we woods, 4.4 woods worthy of a Consul let them be.' "4.5 Now the last age by Cumae's Sibyl sung" '4.6 has come and gone, and the majestic roll 4.7 of circling centuries begins anew:' "4.8 justice returns, returns old Saturn's reign," '4.9 with a new breed of men sent down from heaven.' "
4.10 Only do thou, at the boy's birth in whom"
4.13 apollo reigns. And in thy consulate,
4.17 of our old wickedness, once done away,
4.18 hall free the earth from never-ceasing fear.
4.19 He shall receive the life of gods, and see 4.20 heroes with gods commingling, and himself' "4.21 be seen of them, and with his father's worth" "4.22 reign o'er a world at peace. For thee, O boy," '4.23 first shall the earth, untilled, pour freely forth 4.24 her childish gifts, the gadding ivy-spray 4.25 with foxglove and Egyptian bean-flower mixed,
4.29 hall of the monstrous lion have no fear. 4.30 Thy very cradle shall pour forth for thee 4.31 caressing flowers. The serpent too shall die, 4.32 die shall the treacherous poison-plant, and far 4.33 and wide Assyrian spices spring. But soon' "4.34 as thou hast skill to read of heroes' fame," "4.35 and of thy father's deeds, and inly learn" 4.38 from the wild briar shall hang the blushing grape, 4.39 and stubborn oaks sweat honey-dew. Nathle
4.52 the sturdy ploughman shall loose yoke from steer,' ' None
|88. Vergil, Georgics, 1.1-1.42, 1.51-1.52, 1.63, 1.112, 1.118-1.148, 1.150-1.159, 1.176-1.186, 1.191, 1.199-1.203, 1.237, 1.324-1.326, 1.463-1.466, 1.486, 1.490, 1.495, 1.500-1.502, 1.505-1.514, 2.11, 2.136-2.147, 2.149-2.157, 2.161-2.164, 2.167-2.176, 2.207-2.211, 2.278, 2.323-2.345, 2.438-2.439, 2.458-2.460, 2.467, 2.473-2.476, 2.490, 2.498-2.499, 2.503-2.514, 2.516, 2.527-2.540, 3.8-3.15, 3.17, 3.81, 3.262, 3.313, 3.343-3.344, 3.347-3.383, 3.478-3.566, 4.1-4.50, 4.116-4.117, 4.125-4.152, 4.170-4.175, 4.197-4.198, 4.205, 4.210-4.214, 4.228-4.280, 4.294, 4.299-4.302, 4.389, 4.554, 4.559-4.566
Tagged with subjects: • Corycian gardener, as Golden Age figure • Corycian gardener, as discrepant from Golden Age ideal • Golden Age • Golden Age, art in • Golden Age, as moral value • Golden Age, as retrospective ideal • Golden Age, in Georgic • Golden Age, in myth • Golden Fleece • Golden Fleece, and Ares • Golden Fleece, purple • Libyans as reflection on Golden Age ideals • Lucius (Golden Ass) • Praises of Italy, reminiscent of Golden Age • Praises of Spring, as reflection on Golden Age • Praises of Spring, as scientific analogue of Golden Age myth • Sabine farm, the, and golden age attributes • aurum (Gold) • bees, as Golden Age ideal • city, as loss of Golden Age community • community, as Golden Age • golden age • golden age, pity in • golden age,, and Horace's estate • golden age,, and absence of private property • golden age,, and ideology of patronage • golden age,, and spontaneous production • labor,, in the golden age • plague, as reflection on Golden Age ideals in Georgic
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 121, 123, 156, 165; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 140, 245; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 311; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 218, 231, 232, 235, 239, 325; Crabb (2020), Luke/Acts and the End of History, 83; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 8, 19, 28, 38, 39, 40, 41, 42, 46, 61, 62, 63, 64, 65, 66, 80, 81, 87, 107, 108, 116, 124, 162, 171, 172, 182, 183, 206, 207, 210, 213, 218, 219, 225, 229, 247, 248, 254; Gee (2013), Aratus and the Astronomical Tradition, 46; Jenkyns (2013), God, Space, and City in the Roman Imagination, 10; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 344; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 1, 2, 3, 20, 46, 47, 48, 49, 50, 51, 52, 53, 54, 58, 59, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 136; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 212; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 234; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 121, 123, 156, 165; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 155, 156, 158, 173, 174, 177, 178; Xinyue (2022), Politics and Divinization in Augustan Poetry, 52, 191
1.1 Quid faciat laetas segetes, quo sidere terram 1.2 vertere, Maecenas, ulmisque adiungere vitis 1.3 conveniat, quae cura boum, qui cultus habendo 1.4 sit pecori, apibus quanta experientia parcis, 1.5 hinc canere incipiam. Vos, o clarissima mundi 1.6 lumina, labentem caelo quae ducitis annum, 1.7 Liber et alma Ceres, vestro si munere tellus 1.8 Chaoniam pingui glandem mutavit arista, 1.9 poculaque inventis Acheloia miscuit uvis;
1.10 et vos, agrestum praesentia numina, Fauni,
1.11 ferte simul Faunique pedem Dryadesque puellae:
1.12 Munera vestra cano. Tuque o, cui prima frementem
1.13 fudit equum magno tellus percussa tridenti,
1.14 Neptune; et cultor nemorum, cui pinguia Ceae
1.15 ter centum nivei tondent dumeta iuvenci;
1.16 ipse nemus linquens patrium saltusque Lycaei,
1.17 Pan, ovium custos, tua si tibi Maenala curae,
1.18 adsis, o Tegeaee, favens, oleaeque Minerva
1.19 inventrix, uncique puer monstrator aratri, 1.20 et teneram ab radice ferens, Silvane, cupressum, 1.21 dique deaeque omnes, studium quibus arva tueri, 1.22 quique novas alitis non ullo semine fruges, 1.23 quique satis largum caelo demittitis imbrem; 1.24 tuque adeo, quem mox quae sint habitura deorum 1.25 concilia, incertum est, urbisne invisere, Caesar, 1.26 terrarumque velis curam et te maximus orbis 1.27 auctorem frugum tempestatumque potentem 1.28 accipiat, cingens materna tempora myrto, 1.29 an deus inmensi venias maris ac tua nautae 1.30 numina sola colant, tibi serviat ultima Thule 1.31 teque sibi generum Tethys emat omnibus undis, 1.32 anne novum tardis sidus te mensibus addas, 1.33 qua locus Erigonen inter Chelasque sequentis 1.34 panditur—ipse tibi iam bracchia contrahit ardens 1.35 Scorpius et caeli iusta plus parte reliquit— 1.36 quidquid eris,—nam te nec sperant Tartara regem 1.37 nec tibi regdi veniat tam dira cupido, 1.38 quamvis Elysios miretur Graecia campos 1.39 nec repetita sequi curet Proserpina matrem— 1.40 da facilem cursum atque audacibus adnue coeptis 1.41 ignarosque viae mecum miseratus agrestis 1.42 ingredere et votis iam nunc adsuesce vocari.
1.51 ventos et varium caeli praediscere morem 1.52 cura sit ac patrios cultusque habitusque locorum
1.63 unde homines nati, durum genus. Ergo age, terrae
1.118 Nec tamen, haec cum sint hominumque boumque labores
1.119 versando terram experti, nihil inprobus anser
1.120 Strymoniaeque grues et amaris intiba fibris
1.121 officiunt aut umbra nocet. Pater ipse colendi
1.122 haud facilem esse viam voluit, primusque per artem
1.123 movit agros curis acuens mortalia corda
1.124 nec torpere gravi passus sua regna veterno.
1.125 Ante Iovem nulli subigebant arva coloni;
1.126 ne signare quidem aut partiri limite campum
1.127 fas erat: in medium quaerebant ipsaque tellus
1.128 omnia liberius nullo poscente ferebat.
1.129 Ille malum virus serpentibus addidit atris
1.130 praedarique lupos iussit pontumque moveri,
1.131 mellaque decussit foliis ignemque removit
1.132 et passim rivis currentia vina repressit,
1.133 ut varias usus meditando extunderet artis
1.134 paulatim et sulcis frumenti quaereret herbam.
1.135 Ut silicis venis abstrusum excuderet ignem.
1.136 Tunc alnos primum fluvii sensere cavatas;
1.137 navita tum stellis numeros et nomina fecit,
1.138 Pleiadas, Hyadas, claramque Lycaonis Arcton;
1.139 tum laqueis captare feras et fallere visco
1.140 inventum et magnos canibus circumdare saltus;
1.141 atque alius latum funda iam verberat amnem
1.142 alta petens, pelagoque alius trahit humida lina;
1.143 tum ferri rigor atque argutae lamina serrae,—
1.144 nam primi cuneis scindebant fissile lignum
1.145 tum variae venere artes. Labor omnia vicit
1.146 inprobus et duris urgens in rebus egestas.
1.147 Prima Ceres ferro mortalis vertere terram
1.148 instituit, cum iam glandes atque arbuta sacrae
1.150 Mox et frumentis labor additus, ut mala culmos
1.151 esset robigo segnisque horreret in arvis
1.152 carduus; intereunt segetes, subit aspera silva,
1.153 lappaeque tribolique, interque nitentia culta
1.154 infelix lolium et steriles domitur avenae.
1.155 Quod nisi et adsiduis herbam insectabere rastris,
1.156 et sonitu terrebis aves, et ruris opaci
1.157 falce premes umbras votisque vocaveris imbrem,
1.158 heu magnum alterius frustra spectabis acervum,
1.159 concussaque famem in silvis solabere quercu.
1.176 Possum multa tibi veterum praecepta referre,
1.177 ni refugis tenuisque piget cognoscere curas.
1.178 Area cum primis ingenti aequanda cylindro
1.179 et vertenda manu et creta solidanda tenaci,
1.180 ne subeant herbae neu pulvere victa fatiscat,
1.181 tum variae inludant pestes: saepe exiguus mus
1.182 sub terris posuitque domos atque horrea fecit,
1.183 aut oculis capti fodere cubilia talpae,
1.184 inventusque cavis bufo et quae plurima terrae
1.185 monstra ferunt, populatque ingentem farris acervum
1.186 curculio atque inopi metuens formica senectae.
1.199 maxima quaeque manu legeret. Sic omnia fatis 1.200 in peius ruere ac retro sublapsa referri, 1.201 non aliter, quam qui adverso vix flumine lembum 1.202 remigiis subigit, si bracchia forte remisit, 1.203 atque illum in praeceps prono rapit alveus amni.
1.237 has inter mediamque duae mortalibus aegris
1.324 collectae ex alto nubes; ruit arduus aether 1.325 et pluvia ingenti sata laeta boumque labores 1.326 diluit; inplentur fossae et cava flumina crescunt
1.463 sol tibi signa dabit. Solem quis dicere falsum 1.464 audeat. Ille etiam caecos instare tumultus 1.465 saepe monet fraudemque et operta tumescere bella. 1.466 Ille etiam exstincto miseratus Caesare Romam,
1.486 per noctem resonare lupis ululantibus urbes.
1.490 Romanas acies iterum videre Philippi;
1.495 exesa inveniet scabra robigine pila
1.500 hunc saltem everso iuvenem succurrere saeclo 1.501 ne prohibete! Satis iam pridem sanguine nostro 1.502 Laomedonteae luimus periuria Troiae;
1.505 quippe ubi fas versum atque nefas: tot bella per orbem, 1.506 tam multae scelerum facies; non ullus aratro 1.507 dignus honos, squalent abductis arva colonis 1.508 et curvae rigidum falces conflantur in ensem. 1.509 Hinc movet Euphrates, illinc Germania bellum;
1.510 vicinae ruptis inter se legibus urbes
1.511 arma ferunt; saevit toto Mars inpius orbe;
1.512 ut cum carceribus sese effudere quadrigae,
1.513 addunt in spatia et frustra retinacula tendens
1.514 fertur equis auriga neque audit currus habenas.
2.11 sponte sua veniunt camposque et flumina late
2.136 sed neque Medorum, silvae ditissima, terra, 2.137 nec pulcher Ganges atque auro turbidus Hermus 2.138 laudibus Italiae certent, non Bactra neque Indi 2.139 totaque turiferis Panchaia pinguis harenis. 2.140 Haec loca non tauri spirantes naribus ignem 2.141 invertere satis inmanis dentibus hydri 2.142 nec galeis densisque virum seges horruit hastis; 2.143 sed gravidae fruges et Bacchi Massicus humor 2.144 inplevere; tenent oleae armentaque laeta. 2.145 Hinc bellator equus campo sese arduus infert; 2.146 hinc albi, Clitumne, greges et maxima taurus 2.147 victima, saepe tuo perfusi flumine sacro,
2.149 Hic ver adsiduum atque alienis mensibus aestas 2.150 bis gravidae pecudes, bis pomis utilis arbos. 2.151 At rabidae tigres absunt et saeva leonum 2.152 semina nec miseros fallunt aconita legentis 2.153 nec rapit inmensos orbis per humum neque tanto 2.154 squameus in spiram tractu se colligit anguis. 2.155 Adde tot egregias urbes operumque laborem, 2.156 tot congesta manu praeruptis oppida saxis 2.157 fluminaque antiquos subter labentia muros.
2.161 an memorem portus Lucrinoque addita claustra 2.162 atque indignatum magnis stridoribus aequor 2.163 Iulia qua ponto longe sonat unda refuso 2.164 Tyrrhenusque fretis inmittitur aestus Avernis?
2.167 Haec genus acre virum, Marsos pubemque Sabellam 2.168 adsuetumque malo Ligurem Volscosque verutos 2.169 extulit, haec Decios, Marios, magnosque Camillos, 2.170 Scipiadas duros bello et te, maxume Caesar, 2.171 qui nunc extremis Asiae iam victor in oris 2.172 inbellem avertis Romanis arcibus Indum. 2.173 Salve, magna parens frugum, Saturnia tellus, 2.174 magna virum; tibi res antiquae laudis et artem 2.175 ingredior, sanctos ausus recludere fontis, 2.176 Ascraeumque cano Romana per oppida carmen.
2.207 aut unde iratus silvam devexit arator 2.208 et nemora evertit multos ignava per annos 2.209 antiquasque domos avium cum stirpibus imis 2.210 eruit; illae altum nidis petiere relictis, 2.211 at rudis enituit inpulso vomere campus.
2.278 arboribus positis secto via limite quadret.
2.323 Ver adeo frondi nemorum, ver utile silvis; 2.324 vere tument terrae et genitalia semina poscunt. 2.325 Tum pater omnipotens fecundis imbribus Aether 2.326 coniugis in gremium laetae descendit et omnis 2.327 magnus alit magno commixtus corpore fetus. 2.328 Avia tum resot avibus virgulta canoris 2.329 et Venerem certis repetunt armenta diebus; 2.330 parturit almus ager Zephyrique tepentibus auris 2.331 laxant arva sinus; superat tener omnibus humor; 2.332 inque novos soles audent se germina tuto 2.333 credere, nec metuit surgentis pampinus austros 2.334 aut actum caelo magnis aquilonibus imbrem, 2.335 sed trudit gemmas et frondes explicat omnis. 2.336 Non alios prima crescentis origine mundi 2.337 inluxisse dies aliumve habuisse tenorem 2.338 crediderim: ver illud erat, ver magnus agebat 2.339 orbis et hibernis parcebant flatibus Euri, 2.340 cum primae lucem pecudes hausere virumque 2.341 terrea progenies duris caput extulit arvis, 2.342 inmissaeque ferae silvis et sidera caelo. 2.343 Nec res hunc tenerae possent perferre laborem, 2.344 si non tanta quies iret frigusque caloremque 2.345 inter, et exciperet caeli indulgentia terras.
2.438 naryciaeque picis lucos, iuvat arva videre 2.439 non rastris, hominum non ulli obnoxia curae.
2.458 O fortunatos nimium, sua si bona norint, 2.459 agricolas! quibus ipsa procul discordibus armis 2.460 fundit humo facilem victum iustissima tellus.
2.467 at secura quies et nescia fallere vita,
2.473 sacra deum sanctique patres; extrema per illos 2.474 iustitia excedens terris vestigia fecit. 2.475 Me vero primum dulces ante omnia Musae, 2.476 quarum sacra fero ingenti percussus amore,
2.490 Felix, qui potuit rerum cognoscere causas,
2.498 non res Romanae perituraque regna; neque ille 2.499 aut doluit miserans inopem aut invidit habenti
2.503 sollicitant alii remis freta caeca ruuntque 2.504 in ferrum, penetrant aulas et limina regum; 2.505 hic petit excidiis urbem miserosque Penatis, 2.506 ut gemma bibat et Sarrano dormiat ostro; 2.507 condit opes alius defossoque incubat auro; 2.508 hic stupet attonitus rostris; hunc plausus hiantem 2.509 per cuneos—geminatus enim plebisque patrumque— 2.510 corripuit; gaudent perfusi sanguine fratrum, 2.511 exsilioque domos et dulcia limina mutant 2.512 atque alio patriam quaerunt sub sole iacentem. 2.513 Agricola incurvo terram dimovit aratro: 2.514 hinc anni labor, hinc patriam parvosque nepotes
2.516 Nec requies, quin aut pomis exuberet annus
2.527 Ipse dies agitat festos fususque per herbam, 2.528 ignis ubi in medio et socii cratera corot, 2.529 te libans, Lenaee, vocat pecorisque magistris 2.530 velocis iaculi certamina ponit in ulmo, 2.531 corporaque agresti nudant praedura palaestrae. 2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis, 2.538 aureus hanc vitam in terris Saturnus agebat; 2.539 necdum etiam audierant inflari classica, necdum 2.540 inpositos duris crepitare incudibus enses.
3.8 acer equis? Temptanda via est, qua me quoque possim 3.9 tollere humo victorque virum volitare per ora. 3.10 Primus ego in patriam mecum, modo vita supersit, 3.11 Aonio rediens deducam vertice Musas; 3.12 primus Idumaeas referam tibi, Mantua, palmas, 3.13 et viridi in campo templum de marmore ponam 3.14 propter aquam. Tardis ingens ubi flexibus errat 3.15 Mincius et tenera praetexit arundine ripas.
3.17 illi victor ego et Tyrio conspectus in ostro
3.262 aequora; nec miseri possunt revocare parentes
3.313 usum in castrorum et miseris velamina nautis.
3.343 hospitiis: tantum campi iacet. Omnia secum 3.344 armentarius Afer agit, tectumque laremque
3.347 iniusto sub fasce viam cum carpit et hosti 3.348 ante expectatum positis stat in agmine castris. 3.349 At non, qua Scythiae gentes Maeotiaque unda, 3.350 turbidus et torquens flaventis Hister harenas, 3.351 quaque redit medium Rhodope porrecta sub axem. 3.352 Illic clausa tenent stabulis armenta, neque ullae 3.353 aut herbae campo apparent aut arbore frondes; 3.354 sed iacet aggeribus niveis informis et alto 3.355 terra gelu late septemque adsurgit in ulnas. 3.356 Semper hiemps, semper spirantes frigora cauri. 3.357 Tum Sol pallentis haud umquam discutit umbras, 3.358 nec cum invectus equis altum petit aethera, nec cum 3.359 praecipitem Oceani rubro lavit aequore currum. 3.360 Concrescunt subitae currenti in flumine crustae 3.361 undaque iam tergo ferratos sustinet orbis, 3.362 puppibus illa prius, patulis nunc hospita plaustris; 3.363 aeraque dissiliunt vulgo vestesque rigescunt 3.364 indutae caeduntque securibus umida vina 3.365 et totae solidam in glaciem vertere lacunae 3.366 stiriaque impexis induruit horrida barbis. 3.367 Interea toto non setius aere ninguit: 3.368 intereunt pecudes, stant circumfusa pruinis 3.369 corpora magna boum, confertoque agmine cervi 3.370 torpent mole nova et summis vix cornibus extant. 3.371 Hos non immissis canibus, non cassibus ullis 3.372 puniceaeve agitant pavidos formidine pennae, 3.373 sed frustra oppositum trudentis pectore montem 3.374 comminus obtruncant ferro graviterque rudentis 3.375 caedunt et magno laeti clamore reportant. 3.376 Ipsi in defossis specubus secura sub alta 3.377 otia agunt terra congestaque robora totasque 3.378 advolvere focis ulmos ignique dedere. 3.379 Hic noctem ludo ducunt et pocula laeti 3.380 fermento atque acidis imitantur vitea sorbis. 3.381 Talis Hyperboreo septem subiecta trioni 3.382 gens effrena virum Rhiphaeo tunditur euro 3.383 et pecudum fulvis velatur corpora saetis.
3.478 Hic quondam morbo caeli miseranda coorta est 3.479 tempestas totoque autumni incanduit aestu 3.480 et genus omne neci pecudum dedit, omne ferarum, 3.481 corrupitque lacus, infecit pabula tabo. 3.482 Nec via mortis erat simplex, sed ubi ignea venis 3.483 omnibus acta sitis miseros adduxerat artus, 3.484 rursus abundabat fluidus liquor omniaque in se 3.485 ossa minutatim morbo collapsa trahebat. 3.486 Saepe in honore deum medio stans hostia ad aram 3.487 lanea dum nivea circumdatur infula vitta, 3.488 inter cunctantis cecidit moribunda ministros. 3.489 Aut si quam ferro mactaverat ante sacerdos 3.490 inde neque impositis ardent altaria fibris 3.491 nec responsa potest consultus reddere vates, 3.492 ac vix suppositi tinguntur sanguine cultri 3.493 summaque ieiuna sanie infuscatur harena. 3.494 Hinc laetis vituli volgo moriuntur in herbis 3.495 et dulcis animas plena ad praesepia reddunt; 3.496 hinc canibus blandis rabies venit et quatit aegros 3.497 tussis anhela sues ac faucibus angit obesis. 3.498 Labitur infelix studiorum atque immemor herbae 3.499 victor equus fontisque avertitur et pede terram 3.500 crebra ferit; demissae aures, incertus ibidem 3.501 sudor et ille quidem morituris frigidus, aret 3.502 pellis et ad tactum tractanti dura resistit. 3.503 Haec ante exitium primis dant signa diebus; 3.504 sin in processu coepit crudescere morbus, 3.505 tum vero ardentes oculi atque attractus ab alto 3.506 spiritus, interdum gemitu gravis, imaque longo 3.507 ilia singultu tendunt, it naribus ater 3.508 sanguis et obsessas fauces premit aspera lingua. 3.509 Profuit inserto latices infundere cornu 3.510 Lenaeos; ea visa salus morientibus una; 3.511 mox erat hoc ipsum exitio, furiisque refecti 3.512 ardebant ipsique suos iam morte sub aegra, 3.513 di meliora piis erroremque hostibus illum, 3.514 discissos nudis laniabant dentibus artus. 3.515 Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator 3.518 maerentem abiungens fraterna morte iuvencum, 3.519 atque opere in medio defixa relinquit aratra. 3.520 Non umbrae altorum nemorum, non mollia possunt 3.521 prata movere animum, non qui per saxa volutus 3.522 purior electro campum petit amnis; at ima 3.523 solvuntur latera atque oculos stupor urguet inertis 3.524 ad terramque fluit devexo pondere cervix. 3.525 Quid labor aut benefacta iuvant? Quid vomere terras 3.526 invertisse gravis? Atqui non Massica Bacchi 3.527 munera, non illis epulae nocuere repostae: 3.528 frondibus et victu pascuntur simplicis herbae, 3.529 pocula sunt fontes liquidi atque exercita cursu 3.530 flumina, nec somnos abrumpit cura salubris. 3.531 Tempore non alio dicunt regionibus illis 3.532 quaesitas ad sacra boves Iunonis et uris 3.533 imparibus ductos alta ad donaria currus. 3.534 Ergo aegre rastris terram rimantur et ipsis 3.535 unguibus infodiunt fruges montisque per altos 3.536 contenta cervice trahunt stridentia plaustra. 3.537 Non lupus insidias explorat ovilia circum 3.538 nec gregibus nocturnus obambulat; acrior illum 3.539 cura domat; timidi dammae cervique fugaces 3.540 nunc interque canes et circum tecta vagantur. 3.541 Iam maris immensi prolem et genus omne natantum 3.542 litore in extremo, ceu naufraga corpora, fluctus 3.543 proluit; insolitae fugiunt in flumina phocae. 3.544 Interit et curvis frustra defensa latebris 3.545 vipera et attoniti squamis adstantibus hydri. 3.546 Ipsis est aer avibus non aequus et illae 3.547 praecipites alta vitam sub nube relinquunt. 3.548 Praeterea iam nec mutari pabula refert 3.549 artes nocent quaesitaeque; cessere magistri 3.550 Phillyrides Chiron Amythaoniusque Melampus. 3.551 Saevit et in lucem Stygiis emissa tenebris 3.552 pallida Tisiphone Morbos agit ante Metumque, 3.553 inque dies avidum surgens caput altius effert: 3.554 Balatu pecorum et crebris mugitibus amnes 3.555 arentesque sot ripae collesque supini: 3.556 Iamque catervatim dat stragem atque aggerat ipsis 3.557 in stabulis turpi dilapsa cadavera tabo 3.558 donec humo tegere ac foveis abscondere discunt. 3.559 Nam neque erat coriis usus nec viscera quisquam 3.560 aut undis abolere potest aut vincere flamma; 3.561 ne tondere quidem morbo inluvieque peresa 3.562 vellera nec telas possunt attingere putris; 3.563 verum etiam invisos si quis temptarat amictus, 3.564 ardentes papulae atque immundus olentia sudor 3.565 membra sequebatur nec longo deinde moranti 3.566 tempore contactos artus sacer ignis edebat.
4.1 Protinus aerii mellis caelestia dona 4.2 exsequar: hanc etiam, Maecenas, adspice partem. 4.3 Admiranda tibi levium spectacula rerum 4.4 magimosque duces totiusque ordine gentis 4.5 mores et studia et populos et proelia dicam. 4.6 In tenui labor; at tenuis non gloria, si quem 4.7 numina laeva sinunt auditque vocatus Apollo. 4.8 Principio sedes apibus statioque petenda, 4.9 quo neque sit ventis aditus—nam pabula venti
4.10 ferre domum prohibent—neque oves haedique petulci
4.11 floribus insultent aut errans bucula campo
4.12 decutiat rorem et surgentes atterat herbas.
4.13 Absint et picti squalentia terga lacerti
4.14 pinguibus a stabulis meropesque aliaeque volucres
4.15 et manibus Procne pectus signata cruentis;
4.16 omnia nam late vastant ipsasque volantes
4.17 ore ferunt dulcem nidis immitibus escam.
4.18 At liquidi fontes et stagna virentia musco
4.19 adsint et tenuis fugiens per gramina rivus, 4.20 palmaque vestibulum aut ingens oleaster inumbret, 4.21 ut, cum prima novi ducent examina reges 4.22 vere suo ludetque favis emissa iuventus, 4.23 vicina invitet decedere ripa calori, 4.24 obviaque hospitiis teneat frondentibus arbos. 4.25 In medium, seu stabit iners seu profluet umor, 4.26 transversas salices et grandia conice saxa, 4.27 pontibus ut crebris possint consistere et alas 4.28 pandere ad aestivum solem, si forte morantes 4.29 sparserit aut praeceps Neptuno immerserit Eurus. 4.30 Haec circum casiae virides et olentia late 4.31 serpylla et graviter spirantis copia thymbrae 4.32 floreat inriguumque bibant violaria fontem. 4.33 Ipsa autem, seu corticibus tibi suta cavatis, 4.34 seu lento fuerint alvaria vimine texta, 4.35 angustos habeant aditus: nam frigore mella 4.36 cogit hiems, eademque calor liquefacta remittit. 4.37 Utraque vis apibus pariter metuenda; neque illae 4.38 nequiquam in tectis certatim tenuia cera 4.39 spiramenta linunt fucoque et floribus oras 4.40 explent collectumque haec ipsa ad munera gluten 4.41 et visco et Phrygiae servant pice lentius Idae. 4.42 Saepe etiam effossis, si vera est fama, latebris 4.43 sub terra fovere larem, penitusque repertae 4.44 pumicibusque cavis exesaeque arboris antro. 4.45 Tu tamen et levi rimosa cubilia limo 4.46 ungue fovens circum et raras superinice frondes. 4.47 Neu propius tectis taxum sine, neve rubentes 4.48 ure foco cancros, altae neu crede paludi, 4.49 aut ubi odor caeni gravis aut ubi concava pulsu 4.50 saxa sot vocisque offensa resultat imago.
4.116 Atque equidem, extremo ni iam sub fine laborum
4.117 vela traham et terris festinem advertere proram,
4.125 Namque sub Oebaliae memini me turribus arcis,
4.126 qua niger umectat flaventia culta Galaesus,
4.127 Corycium vidisse senem, cui pauca relicti
4.128 iugera ruris erant, nec fertilis illa iuvencis
4.129 nec pecori opportuna seges nec commoda Baccho.
4.130 Hic rarum tamen in dumis olus albaque circum
4.131 lilia verbenasque premens vescumque papaver
4.132 regum aequabat opes animis seraque revertens
4.133 nocte domum dapibus mensas onerabat inemptis.
4.134 Primus vere rosam atque autumno carpere poma,
4.135 et cum tristis hiems etiamnum frigore saxa
4.136 rumperet et glacie cursus frenaret aquarum,
4.137 ille comam mollis iam tondebat hyacinthi
4.138 aestatem increpitans seram Zephyrosque morantes.
4.139 Ergo apibus fetis idem atque examine multo
4.140 primus abundare et spumantia cogere pressis
4.141 mella favis; illi tiliae atque uberrima pinus,
4.142 quotque in flore novo pomis se fertilis arbos
4.143 induerat, totidem autumno matura tenebat.
4.144 Ille etiam seras in versum distulit ulmos
4.145 eduramque pirum et spinos iam pruna ferentes
4.146 iamque ministrantem platanum potantibus umbras.
4.147 Verum haec ipse equidem spatiis exclusus iniquis
4.148 praetereo atque aliis post me memoranda relinquo.
4.149 Nunc age, naturas apibus quas Iuppiter ipse
4.150 addidit, expediam, pro qua mercede canoros
4.151 Curetum sonitus crepitantiaque aera secutae
4.152 Dictaeo caeli regem pavere sub antro.
4.170 ac veluti lentis Cyclopes fulmina massis
4.171 cum properant, alii taurinis follibus auras
4.172 accipiunt redduntque, alii stridentia tingunt
4.173 aera lacu; gemit impositis incudibus Aetna;
4.174 illi inter sese magna vi bracchia tollunt
4.175 in numerum versantque tenaci forcipe ferrum:
4.197 Illum adeo placuisse apibus mirabere morem,
4.198 quod neque concubitu indulgent nec corpora segnes
4.205 tantus amor florum et generandi gloria mellis.
4.210 Praeterea regem non sic Aegyptus et ingens 4.211 Lydia nec populi Parthorum aut Medus Hydaspes 4.212 observant. Rege incolumi mens omnibus una est; 4.213 amisso rupere fidem constructaque mella 4.214 diripuere ipsae et crates solvere favorum.
4.228 Si quando sedem angustam servataque mella 4.229 thesauris relines, prius haustu sparsus aquarum 4.230 ora fove fumosque manu praetende sequaces. 4.231 Bis gravidos cogunt fetus, duo tempora messis, 4.232 Taygete simul os terris ostendit honestum 4.233 Pleas et Oceani spretos pede reppulit amnes, 4.234 aut eadem sidus fugiens ubi Piscis aquosi 4.235 tristior hibernas caelo descendit in undas. 4.236 Illis ira modum supra est, laesaeque venenum 4.237 morsibus inspirant et spicula caeca relinquunt 4.238 adfixae venis animasque in vulnere ponunt. 4.239 Sin duram metues hiemem parcesque futuro 4.240 contunsosque animos et res miserabere fractas, 4.241 at suffire thymo cerasque recidere ies 4.242 quis dubitet? nam saepe favos ignotus adedit 4.243 stellio et lucifugis congesta cubilia blattis 4.244 immunisque sedens aliena ad pabula fucus 4.245 aut asper crabro imparibus se immiscuit armis, 4.246 aut dirum tiniae genus, aut invisa Minervae 4.247 laxos in foribus suspendit aranea casses. 4.248 Quo magis exhaustae fuerint, hoc acrius omnes 4.249 incumbent generis lapsi sarcire ruinas 4.250 complebuntque foros et floribus horrea texent. 4.251 Si vero, quoniam casus apibus quoque nostros 4.252 vita tulit, tristi languebunt corpora morbo— 4.253 quod iam non dubiis poteris cognoscere signis: 4.254 continuo est aegris alius color, horrida vultum 4.255 deformat macies, tum corpora luce carentum 4.256 exportant tectis et tristia funera ducunt; 4.257 aut illae pedibus conexae ad limina pendent, 4.258 aut intus clausis cunctantur in aedibus, omnes 4.259 ignavaeque fame et contracto frigore pigrae. 4.260 Tum sonus auditur gravior, tractimque susurrant, 4.261 frigidus ut quondam silvis immurmurat Auster, 4.262 ut mare sollicitum stridit refluentibus undis, 4.263 aestuat ut clausis rapidus fornacibus ignis: 4.264 hic iam galbaneos suadebo incendere odores 4.265 mellaque harundineis inferre canalibus, ultro 4.266 hortantem et fessas ad pabula nota vocantem. 4.267 Proderit et tunsum gallae admiscere saporem 4.268 Arentesque rosas aut igni pinguia multo 4.269 defruta vel psithia passos de vite racemos 4.270 Cecropiumque thymum et grave olentia centaurea. 4.271 Est etiam flos in pratis, cui nomen amello 4.272 fecere agricolae, facilis quaerentibus herba; 4.273 namque uno ingentem tollit de caespite silvam, 4.274 aureus ipse, sed in foliis, quae plurima circum 4.275 funduntur, violae sublucet purpura nigrae; 4.276 saepe deum nexis ornatae torquibus arae 4.277 asper in ore sapor; tonsis in vallibus illum 4.278 pastores et curva legunt prope flumina Mellae. 4.279 Huius odorato radices incoque Baccho 4.280 pabulaque in foribus plenis adpone canistris.
4.294 omnis in hac certam regio iacit arte salutem.
4.299 Tum vitulus bima curvans iam cornua fronte 4.300 quaeritur; huic geminae nares et spiritus oris 4.301 multa reluctanti obstruitur, plagisque perempto 4.302 tunsa per integram solvuntur viscera pellem.
4.389 et iuncto bipedum curru metitur equorum.
4.554 Hic vero subitum ac dictu mirabile monstrum
4.559 Haec super arvorum cultu pecorumque canebam 4.560 et super arboribus, Caesar dum magnus ad altum 4.561 fulminat Euphraten bello victorque volentes 4.562 per populos dat iura viamque adfectat Olympo. 4.563 Illo Vergilium me tempore dulcis alebat 4.564 Parthenope studiis florentem ignobilis oti, 4.565 carmina qui lusi pastorum audaxque iuventa, 4.566 Tityre, te patulae cecini sub tegmine fagi.' ' None
1.1 What makes the cornfield smile; beneath what star 1.2 Maecenas, it is meet to turn the sod 1.3 Or marry elm with vine; how tend the steer; 1.4 What pains for cattle-keeping, or what proof 1.5 of patient trial serves for thrifty bees;— 1.6 Such are my themes. O universal light 1.7 Most glorious! ye that lead the gliding year 1.8 Along the sky, Liber and Ceres mild, 1.9 If by your bounty holpen earth once changed
1.10 Chaonian acorn for the plump wheat-ear,
1.11 And mingled with the grape, your new-found gift,
1.12 The draughts of Achelous; and ye Faun
1.13 To rustics ever kind, come foot it, Faun
1.14 And Dryad-maids together; your gifts I sing.
1.15 And thou, for whose delight the war-horse first' "
1.16 Sprang from earth's womb at thy great trident's stroke," 1.17 Neptune; and haunter of the groves, for whom
1.18 Three hundred snow-white heifers browse the brakes,
1.19 The fertile brakes of 1.20 Thy native forest and Lycean lawns, 1.21 Pan, shepherd-god, forsaking, as the love 1.22 of thine own Maenalus constrains thee, hear 1.23 And help, O lord of 1.24 Minerva, from whose hand the olive sprung; 1.25 And boy-discoverer of the curved plough; 1.26 And, bearing a young cypress root-uptorn, 1.27 Silvanus, and Gods all and Goddesses, 1.28 Who make the fields your care, both ye who nurse 1.29 The tender unsown increase, and from heaven' "1.30 Shed on man's sowing the riches of your rain:" '1.31 And thou, even thou, of whom we know not yet 1.32 What mansion of the skies shall hold thee soon,' "1.33 Whether to watch o'er cities be thy will," '1.34 Great Caesar, and to take the earth in charge, 1.35 That so the mighty world may welcome thee 1.36 Lord of her increase, master of her times,' "1.37 Binding thy mother's myrtle round thy brow," "1.38 Or as the boundless ocean's God thou come," '1.39 Sole dread of seamen, till far 1.40 Before thee, and Tethys win thee to her son 1.41 With all her waves for dower; or as a star 1.42 Lend thy fresh beams our lagging months to cheer,' "
1.51 Her mother's voice entreating to return—" '1.52 Vouchsafe a prosperous voyage, and smile on thi' "
1.63 Ay, that's the land whose boundless harvest-crop" "
1.118 Hales o'er them; from the far Olympian height" 1.119 Him golden Ceres not in vain regards;
1.120 And he, who having ploughed the fallow plain
1.121 And heaved its furrowy ridges, turns once more
1.122 Cross-wise his shattering share, with stroke on stroke
1.123 The earth assails, and makes the field his thrall.
1.124 Pray for wet summers and for winters fine,' "
1.125 Ye husbandmen; in winter's dust the crop" 1.126 Exceedingly rejoice, the field hath joy;
1.127 No tilth makes
1.128 Nor Gargarus his own harvests so admire.
1.129 Why tell of him, who, having launched his seed,
1.130 Sets on for close encounter, and rakes smooth
1.131 The dry dust hillocks, then on the tender corn
1.132 Lets in the flood, whose waters follow fain;
1.133 And when the parched field quivers, and all the blade
1.134 Are dying, from the brow of its hill-bed,
1.135 See! see! he lures the runnel; down it falls,' "
1.136 Waking hoarse murmurs o'er the polished stones," 1.137 And with its bubblings slakes the thirsty fields?
1.138 Or why of him, who lest the heavy ear' "
1.139 O'erweigh the stalk, while yet in tender blade" "
1.140 Feeds down the crop's luxuriance, when its growth" 1.141 First tops the furrows? Why of him who drain' "
1.142 The marsh-land's gathered ooze through soaking sand," 1.143 Chiefly what time in treacherous moons a stream
1.144 Goes out in spate, and with its coat of slime
1.145 Holds all the country, whence the hollow dyke
1.146 Sweat steaming vapour?
1.147 But no whit the more
1.148 For all expedients tried and travail borne
1.150 Do greedy goose and Strymon-haunting crane' "
1.151 And succory's bitter fibres cease to harm," 1.152 Or shade not injure. The great Sire himself
1.153 No easy road to husbandry assigned,
1.154 And first was he by human skill to rouse
1.155 The slumbering glebe, whetting the minds of men
1.156 With care on care, nor suffering realm of hi
1.157 In drowsy sloth to stagnate. Before Jove
1.158 Fields knew no taming hand of husbandmen;
1.159 To mark the plain or mete with boundary-line—
1.176 And hem with hounds the mighty forest-glades.
1.177 Soon one with hand-net scourges the broad stream,
1.178 Probing its depths, one drags his dripping toil' "
1.179 Along the main; then iron's unbending might," 1.180 And shrieking saw-blade,—for the men of old
1.181 With wedges wont to cleave the splintering log;—
1.182 Then divers arts arose; toil conquered all,' "
1.183 Remorseless toil, and poverty's shrewd push" 1.184 In times of hardship. Ceres was the first
1.185 Set mortals on with tools to turn the sod,' "
1.186 When now the awful groves 'gan fail to bear" "
1.199 Alack! thy neighbour's heaped-up harvest-mow," '1.200 And in the greenwood from a shaken oak 1.201 Seek solace for thine hunger. 1.202 Now to tell' "1.203 The sturdy rustics' weapons, what they are," 1.237 Fearful of coming age and penury.
1.324 Hence, too, not idly do we watch the stars— 1.325 Their rising and their setting-and the year, 1.326 Four varying seasons to one law conformed.' "
1.463 oft, too, when wind is toward, the stars thou'lt see" '1.464 From heaven shoot headlong, and through murky night 1.465 Long trails of fire white-glistening in their wake, 1.466 Or light chaff flit in air with fallen leaves,
1.486 Round Asian meads within thy fresher-pools,
1.490 Into the billows, for sheer idle joy
1.495 Know not the storm-sign, when in blazing crock
1.500 And learn by tokens sure, for then nor dimmed' "1.501 Appear the stars' keen edges, nor the moon" "1.502 As borrowing of her brother's beams to rise," 1.505 Do halcyons dear to Thetis ope their wings, 1.506 Nor filthy swine take thought to toss on high 1.507 With scattering snout the straw-wisps. But the cloud 1.508 Seek more the vales, and rest upon the plain, 1.509 And from the roof-top the night-owl for naught' "
1.510 Watching the sunset plies her 'lated song." 1.511 Distinct in clearest air is Nisus seen
1.512 Towering, and Scylla for the purple lock
1.513 Pays dear; for whereso, as she flies, her wing
1.514 The light air winnow, lo! fierce, implacable,
2.11 In the new must with me.
2.136 But lo! how many kinds, and what their names, 2.137 There is no telling, nor doth it boot to tell; 2.138 Who lists to know it, he too would list to learn 2.139 How many sand-grains are by Zephyr tossed 2.140 On 2.141 With fury on the ships, how many wave 2.142 Come rolling shoreward from the Ionian sea. 2.143 Not that all soils can all things bear alike. 2.144 Willows by water-courses have their birth, 2.145 Alders in miry fens; on rocky height 2.146 The barren mountain-ashes; on the shore 2.147 Myrtles throng gayest; Bacchus, lastly, love
2.149 Mark too the earth by outland tillers tamed, 2.150 And Eastern homes of Arabs, and tattooed 2.151 Geloni; to all trees their native land 2.152 Allotted are; no clime but 2.153 Black ebony; the branch of frankincense 2.154 Is 2.155 of balsams oozing from the perfumed wood, 2.156 Or berries of acanthus ever green? 2.157 of Aethiop forests hoar with downy wool,
2.161 Where not an arrow-shot can cleave the air 2.162 Above their tree-tops? yet no laggards they, 2.163 When girded with the quiver! Media yield 2.164 The bitter juices and slow-lingering taste
2.167 With simples mixed and spells of baneful power, 2.168 To drive the deadly poison from the limbs.' "2.169 Large the tree's self in semblance like a bay," '2.170 And, showered it not a different scent abroad, 2.171 A bay it had been; for no wind of heaven 2.172 Its foliage falls; the flower, none faster, clings; 2.173 With it the Medes for sweetness lave the lips, 2.174 And ease the panting breathlessness of age. 2.175 But no, not Mede-land with its wealth of woods, 2.176 Nor Ganges fair, and Hermus thick with gold,
2.207 Or sing her harbours, and the barrier cast 2.208 Athwart the Lucrine, and how ocean chafe 2.209 With mighty bellowings, where the Julian wave 2.210 Echoes the thunder of his rout, and through 2.211 Avernian inlets pours the Tuscan tide?
2.278 Drinks moisture up and casts it forth at will,
2.323 A glance will serve to warn thee which is black, 2.324 Or what the hue of any. But hard it i 2.325 To track the signs of that pernicious cold: 2.326 Pines only, noxious yews, and ivies dark 2.327 At times reveal its traces. 2.328 All these rule 2.329 Regarding, let your land, ay, long before, 2.330 Scorch to the quick, and into trenches carve 2.331 The mighty mountains, and their upturned clod 2.332 Bare to the north wind, ere thou plant therein' "2.333 The vine's prolific kindred. Fields whose soil" '2.334 Is crumbling are the best: winds look to that,' "2.335 And bitter hoar-frosts, and the delver's toil" '2.336 Untiring, as he stirs the loosened glebe. 2.337 But those, whose vigilance no care escapes, 2.338 Search for a kindred site, where first to rear 2.339 A nursery for the trees, and eke whereto 2.340 Soon to translate them, lest the sudden shock 2.341 From their new mother the young plants estrange. 2.342 Nay, even the quarter of the sky they brand 2.343 Upon the bark, that each may be restored, 2.344 As erst it stood, here bore the southern heats, 2.345 Here turned its shoulder to the northern pole;
2.438 Take heed to hide them, and dig in withal 2.439 Rough shells or porous stone, for therebetween
2.458 Forbear their frailty, and while yet the bough 2.459 Shoots joyfully toward heaven, with loosened rein 2.460 Launched on the void, assail it not as yet
2.467 Hedges too must be woven and all beast
2.473 Nor cold by hoar-frost curdled, nor the prone 2.474 Dead weight of summer upon the parched crags, 2.475 So scathe it, as the flocks with venom-bite 2.476 of their hard tooth, whose gnawing scars the stem.' "
2.490 Till hollow vale o'erflows, and gorge profound," 2.498 Hath needs beyond exhausting; the whole soil 2.499 Thrice, four times, yearly must be cleft, the sod
2.503 As on its own track rolls the circling year. 2.504 Soon as the vine her lingering leaves hath shed, 2.505 And the chill north wind from the forests shook 2.506 Their coronal, even then the careful swain 2.507 Looks keenly forward to the coming year,' "2.508 With Saturn's curved fang pursues and prune" '2.509 The vine forlorn, and lops it into shape. 2.510 Be first to dig the ground up, first to clear 2.511 And burn the refuse-branches, first to house 2.512 Again your vine-poles, last to gather fruit. 2.513 Twice doth the thickening shade beset the vine,' "2.514 Twice weeds with stifling briers o'ergrow the crop;" 2.516 Broad acres, farm but few. Rough twigs beside
2.527 When once they have gripped the soil, and borne the breeze. 2.528 Earth of herself, with hooked fang laid bare, 2.529 Yields moisture for the plants, and heavy fruit,' "2.530 The ploughshare aiding; therewithal thou'lt rear" "2.531 The olive's fatness well-beloved of Peace." '2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu 2.538 Is good to browse on, the tall forest yield 2.539 Pine-torches, and the nightly fires are fed 2.540 And shoot forth radiance. And shall men be loath
3.8 Hath not the tale been told of Hylas young, 3.9 Latonian Delos and Hippodame, 3.10 And Pelops for his ivory shoulder famed, 3.11 Keen charioteer? Needs must a path be tried, 3.12 By which I too may lift me from the dust, 3.13 And float triumphant through the mouths of men. 3.14 Yea, I shall be the first, so life endure, 3.15 To lead the Muses with me, as I pa
3.262 Or else in plenteous stalls pen fast at home.
3.313 Hardens each wallowing shoulder to the wound.
3.343 By shepherds truly named hippomanes, 3.344 Hippomanes, fell stepdames oft have culled,
3.347 As point to point our charmed round we trace. 3.348 Enough of herds. This second task remains, 3.349 The wool-clad flocks and shaggy goats to treat. 3.350 Here lies a labour; hence for glory look, 3.351 Brave husbandmen. Nor doubtfully know 3.352 How hard it is for words to triumph here, 3.353 And shed their lustre on a theme so slight: 3.354 But I am caught by ravishing desire 3.355 Above the lone Parnassian steep; I love 3.356 To walk the heights, from whence no earlier track' "3.357 Slopes gently downward to Castalia's spring." '3.358 Now, awful Pales, strike a louder tone. 3.359 First, for the sheep soft pencotes I decree' "3.360 To browse in, till green summer's swift return;" '3.361 And that the hard earth under them with straw 3.362 And handfuls of the fern be littered deep, 3.363 Lest chill of ice such tender cattle harm 3.364 With scab and loathly foot-rot. Passing thence 3.365 I bid the goats with arbute-leaves be stored, 3.366 And served with fresh spring-water, and their pen 3.367 Turned southward from the blast, to face the sun' "3.368 of winter, when Aquarius' icy beam" '3.369 Now sinks in showers upon the parting year. 3.370 These too no lightlier our protection claim,' "3.371 Nor prove of poorer service, howsoe'er" '3.372 Milesian fleeces dipped in Tyrian red 3.373 Repay the barterer; these with offspring teem 3.374 More numerous; these yield plenteous store of milk: 3.375 The more each dry-wrung udder froths the pail, 3.376 More copious soon the teat-pressed torrents flow.' "3.377 Ay, and on Cinyps' bank the he-goats too" '3.378 Their beards and grizzled chins and bristling hair 3.379 Let clip for camp-use, or as rugs to wrap 3.380 Seafaring wretches. But they browse the wood 3.381 And summits of Lycaeus, and rough briers, 3.382 And brakes that love the highland: of themselve 3.383 Right heedfully the she-goats homeward troop
3.478 Many there be who from their mothers keep 3.479 The new-born kids, and straightway bind their mouth 3.480 With iron-tipped muzzles. What they milk at dawn, 3.481 Or in the daylight hours, at night they press; 3.482 What darkling or at sunset, this ere morn 3.483 They bear away in baskets—for to town 3.484 The shepherd hies him—or with dash of salt 3.485 Just sprinkle, and lay by for winter use. 3.486 Nor be thy dogs last cared for; but alike 3.487 Swift Spartan hounds and fierce Molossian feed 3.488 On fattening whey. Never, with these to watch, 3.489 Dread nightly thief afold and ravening wolves, 3.490 Or Spanish desperadoes in the rear. 3.491 And oft the shy wild asses thou wilt chase, 3.492 With hounds, too, hunt the hare, with hounds the doe; 3.493 oft from his woodland wallowing-den uprouse 3.494 The boar, and scare him with their baying, and drive,' "3.495 And o'er the mountains urge into the toil" '3.496 Some antlered monster to their chiming cry. 3.497 Learn also scented cedar-wood to burn 3.498 Within the stalls, and snakes of noxious smell 3.499 With fumes of galbanum to drive away. 3.500 oft under long-neglected cribs, or lurk 3.501 A viper ill to handle, that hath fled 3.502 The light in terror, or some snake, that wont' "3.503 'Neath shade and sheltering roof to creep, and shower" '3.504 Its bane among the cattle, hugs the ground, 3.505 Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506 And as he rears defiance, and puffs out 3.507 A hissing throat, down with him! see how low 3.508 That cowering crest is vailed in flight, the while, 3.509 His midmost coils and final sweep of tail 3.510 Relaxing, the last fold drags lingering spires. 3.511 Then that vile worm that in Calabrian glade 3.512 Uprears his breast, and wreathes a scaly back, 3.513 His length of belly pied with mighty spots— 3.514 While from their founts gush any streams, while yet 3.515 With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog 3.518 Crams the black void of his insatiate maw. 3.519 Soon as the fens are parched, and earth with heat 3.520 Is gaping, forth he darts into the dry, 3.521 Rolls eyes of fire and rages through the fields, 3.522 Furious from thirst and by the drought dismayed. 3.523 Me list not then beneath the open heaven 3.524 To snatch soft slumber, nor on forest-ridge 3.525 Lie stretched along the grass, when, slipped his slough, 3.526 To glittering youth transformed he winds his spires, 3.527 And eggs or younglings leaving in his lair, 3.528 Towers sunward, lightening with three-forked tongue. 3.529 of sickness, too, the causes and the sign' "3.530 I'll teach thee. Loathly scab assails the sheep," '3.531 When chilly showers have probed them to the quick, 3.532 And winter stark with hoar-frost, or when sweat 3.533 Unpurged cleaves to them after shearing done, 3.534 And rough thorns rend their bodies. Hence it i 3.535 Shepherds their whole flock steep in running streams, 3.536 While, plunged beneath the flood, with drenched fell, 3.537 The ram, launched free, goes drifting down the tide.' "3.538 Else, having shorn, they smear their bodies o'er" '3.539 With acrid oil-lees, and mix silver-scum 3.540 And native sulphur and Idaean pitch, 3.541 Wax mollified with ointment, and therewith 3.542 Sea-leek, strong hellebores, bitumen black.' "3.543 Yet ne'er doth kindlier fortune crown his toil," '3.544 Than if with blade of iron a man dare lance' "3.545 The ulcer's mouth ope: for the taint is fed" '3.546 And quickened by confinement; while the swain 3.547 His hand of healing from the wound withholds, 3.548 Or sits for happier signs imploring heaven.' "3.549 Aye, and when inward to the bleater's bone" '3.550 The pain hath sunk and rages, and their limb' "3.551 By thirsty fever are consumed, 'tis good" '3.552 To draw the enkindled heat therefrom, and pierce 3.553 Within the hoof-clefts a blood-bounding vein. 3.554 of tribes Bisaltic such the wonted use, 3.555 And keen Gelonian, when to 3.556 He flies, or Getic desert, and quaffs milk 3.557 With horse-blood curdled. Seest one far afield' "3.558 oft to the shade's mild covert win, or pull" '3.559 The grass tops listlessly, or hindmost lag, 3.560 Or, browsing, cast her down amid the plain, 3.561 At night retire belated and alone; 3.562 With quick knife check the mischief, ere it creep 3.563 With dire contagion through the unwary herd. 3.564 Less thick and fast the whirlwind scours the main 3.565 With tempest in its wake, than swarm the plague 3.566 of cattle; nor seize they single lives alone,
4.1 of air-born honey, gift of heaven, I now 4.2 Take up the tale. Upon this theme no le 4.3 Look thou, Maecenas, with indulgent eye. 4.4 A marvellous display of puny powers,' "4.5 High-hearted chiefs, a nation's history," '4.6 Its traits, its bent, its battles and its clans, 4.7 All, each, shall pass before you, while I sing.' "4.8 Slight though the poet's theme, not slight the praise," '4.9 So frown not heaven, and Phoebus hear his call.
4.10 First find your bees a settled sure abode,
4.11 Where neither winds can enter (winds blow back
4.12 The foragers with food returning home)
4.13 Nor sheep and butting kids tread down the flowers,
4.14 Nor heifer wandering wide upon the plain
4.15 Dash off the dew, and bruise the springing blades.
4.16 Let the gay lizard too keep far aloof
4.17 His scale-clad body from their honied stalls,
4.18 And the bee-eater, and what birds beside,
4.19 And Procne smirched with blood upon the breast 4.20 From her own murderous hands. For these roam wide 4.21 Wasting all substance, or the bees themselve 4.22 Strike flying, and in their beaks bear home, to glut 4.23 Those savage nestlings with the dainty prey. 4.24 But let clear springs and moss-green pools be near, 4.25 And through the grass a streamlet hurrying run,' "4.26 Some palm-tree o'er the porch extend its shade," '4.27 Or huge-grown oleaster, that in Spring, 4.28 Their own sweet Spring-tide, when the new-made chief 4.29 Lead forth the young swarms, and, escaped their comb, 4.30 The colony comes forth to sport and play, 4.31 The neighbouring bank may lure them from the heat, 4.32 Or bough befriend with hospitable shade.' "4.33 O'er the mid-waters, whether swift or still," '4.34 Cast willow-branches and big stones enow, 4.35 Bridge after bridge, where they may footing find 4.36 And spread their wide wings to the summer sun, 4.37 If haply Eurus, swooping as they pause, 4.38 Have dashed with spray or plunged them in the deep. 4.39 And let green cassias and far-scented thymes, 4.40 And savory with its heavy-laden breath 4.41 Bloom round about, and violet-beds hard by 4.42 Sip sweetness from the fertilizing springs.' "4.43 For the hive's self, or stitched of hollow bark," '4.44 Or from tough osier woven, let the door' "4.45 Be strait of entrance; for stiff winter's cold" '4.46 Congeals the honey, and heat resolves and thaws, 4.47 To bees alike disastrous; not for naught 4.48 So haste they to cement the tiny pore 4.49 That pierce their walls, and fill the crevice 4.50 With pollen from the flowers, and glean and keep
4.116 of peerless front and lit with flashing scales;
4.117 That other, from neglect and squalor foul,
4.125 Symmetric: this the likelier breed; from these,
4.126 When heaven brings round the season, thou shalt strain
4.127 Sweet honey, nor yet so sweet as passing clear,' "
4.128 And mellowing on the tongue the wine-god's fire." 4.129 But when the swarms fly aimlessly abroad,
4.130 Disport themselves in heaven and spurn their cells,
4.131 Leaving the hive unwarmed, from such vain play
4.132 Must you refrain their volatile desires,' "
4.133 Nor hard the task: tear off the monarchs' wings;" 4.134 While these prove loiterers, none beside will dare
4.135 Mount heaven, or pluck the standards from the camp.
4.136 Let gardens with the breath of saffron flower
4.137 Allure them, and the lord of
4.138 Priapus, wielder of the willow-scythe,
4.139 Safe in his keeping hold from birds and thieves.
4.140 And let the man to whom such cares are dear
4.141 Himself bring thyme and pine-trees from the heights,
4.142 And strew them in broad belts about their home;
4.143 No hand but his the blistering task should ply,
4.144 Plant the young slips, or shed the genial showers.
4.145 And I myself, were I not even now' "
4.146 Furling my sails, and, nigh the journey's end," "
4.147 Eager to turn my vessel's prow to shore," 4.148 Perchance would sing what careful husbandry
4.149 Makes the trim garden smile; of
4.150 Whose roses bloom and fade and bloom again;
4.151 How endives glory in the streams they drink,
4.152 And green banks in their parsley, and how the gourd
4.170 With unbought plenty heaped his board on high.
4.171 He was the first to cull the rose in spring,
4.172 He the ripe fruits in autumn; and ere yet
4.173 Winter had ceased in sullen ire to rive
4.174 The rocks with frost, and with her icy bit
4.175 Curb in the running waters, there was he
4.197 Community of offspring, and they house
4.198 Together in one city, and beneath
4.205 By settled order ply their tasks afield;
4.210 Others the while lead forth the full-grown young,' "4.211 Their country's hope, and others press and pack" '4.212 The thrice repured honey, and stretch their cell 4.213 To bursting with the clear-strained nectar sweet. 4.214 Some, too, the wardship of the gates befalls,
4.228 Not otherwise, to measure small with great, 4.229 The love of getting planted in their breast' "4.230 Goads on the bees, that haunt old Cecrops' heights," '4.231 Each in his sphere to labour. The old have charge 4.232 To keep the town, and build the walled combs, 4.233 And mould the cunning chambers; but the youth, 4.234 Their tired legs packed with thyme, come labouring home 4.235 Belated, for afar they range to feed 4.236 On arbutes and the grey-green willow-leaves, 4.237 And cassia and the crocus blushing red, 4.238 Glue-yielding limes, and hyacinths dusky-eyed. 4.239 One hour for rest have all, and one for toil: 4.240 With dawn they hurry from the gates—no room 4.241 For loiterers there: and once again, when even 4.242 Now bids them quit their pasturing on the plain, 4.243 Then homeward make they, then refresh their strength: 4.244 A hum arises: hark! they buzz and buzz 4.245 About the doors and threshold; till at length 4.246 Safe laid to rest they hush them for the night, 4.247 And welcome slumber laps their weary limbs. 4.248 But from the homestead not too far they fare, 4.249 When showers hang like to fall, nor, east winds nigh,' "4.250 Confide in heaven, but 'neath the city wall" '4.251 Safe-circling fetch them water, or essay 4.252 Brief out-goings, and oft weigh-up tiny stones, 4.253 As light craft ballast in the tossing tide, 4.254 Wherewith they poise them through the cloudy vast. 4.255 This law of life, too, by the bees obeyed, 4.256 Will move thy wonder, that nor sex with sex 4.257 Yoke they in marriage, nor yield their limbs to love, 4.258 Nor know the pangs of labour, but alone 4.259 From leaves and honied herbs, the mothers, each, 4.260 Gather their offspring in their mouths, alone 4.261 Supply new kings and pigmy commonwealth, 4.262 And their old court and waxen realm repair. 4.263 oft, too, while wandering, against jagged stone' "4.264 Their wings they fray, and 'neath the burden yield" '4.265 Their liberal lives: so deep their love of flowers,' "4.266 So glorious deem they honey's proud acquist." '4.267 Therefore, though each a life of narrow span,' "4.268 Ne'er stretched to summers more than seven, befalls," '4.269 Yet deathless doth the race endure, and still 4.270 Perennial stands the fortune of their line, 4.271 From grandsire unto grandsire backward told. 4.272 Moreover, not 4.273 of boundless 4.274 Nor Median Hydaspes, to their king 4.275 Do such obeisance: lives the king unscathed, 4.276 One will inspires the million: is he dead, 4.277 Snapt is the bond of fealty; they themselve 4.278 Ravage their toil-wrought honey, and rend amain' "4.279 Their own comb's waxen trellis. He is the lord" '4.280 of all their labour; him with awful eye
4.294 Find place: but, each into his starry rank,
4.299 And spread before thee fumes of trailing smoke. 4.300 Twice is the teeming produce gathered in, 4.301 Twofold their time of harvest year by year, 4.302 Once when Taygete the Pleiad uplift
4.389 And shut the doors, and leave him there to lie.
4.554 The steers from pasture to their stall repair,
4.559 With a great cry leapt on him, and ere he rose 4.560 Forestalled him with the fetters; he nathless, 4.561 All unforgetful of his ancient craft, 4.562 Transforms himself to every wondrous thing, 4.563 Fire and a fearful beast, and flowing stream. 4.564 But when no trickery found a path for flight, 4.565 Baffled at length, to his own shape returned, 4.566 With human lips he spake, “Who bade thee, then,' ' None
|89. None, None, nan
Tagged with subjects: • Golden Age • Golden Bough • Golden Fleece • Golden Fleece, anddragon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 47, 67, 68, 79, 81, 89, 90, 110, 113, 120, 122, 123, 125, 127, 129, 135, 139, 140, 141, 142, 143, 144, 145, 154, 156, 157, 160, 163, 165, 167; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 310, 318; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 125, 126, 127, 128, 129, 206, 209, 212, 214; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 47, 67, 68, 79, 81, 89, 90, 110, 113, 120, 122, 123, 125, 127, 129, 135, 139, 140, 141, 142, 143, 144, 145, 154, 156, 157, 160, 163, 165, 167
|90. None, None, nan
Tagged with subjects: • gold • golden apples
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 255
|91. None, None, nan
Tagged with subjects: • Golden Fleece
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 157; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 157
|92. None, None, nan
Tagged with subjects: • Gold leaves / gold tablets • Gold tablets • Golden Verses (Ps.-Pythagorean) • Orphism, gold Totenpässe tablets
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 20, 21; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 41; Wolfsdorf (2020), Early Greek Ethics, 560; deJauregui (2010), Orphism and Christianity in Late Antiquity, 1, 39