1. Septuagint, Tobit, 3.10, 13.2 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Descent, Hades (Sheol), to • Hades
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 169; Levison (2023), The Greek Life of Adam and Eve. 599, 942, 949; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 257
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3.10 When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave.
13.2 For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.'' None |
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2. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 3.24, 37.35, 42.38 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Descent, Hades (Sheol), to • Hades • judgment, Hades, last judgment, end of time
Found in books: Estes (2020), The Tree of Life, 224, 254; Levison (2023), The Greek Life of Adam and Eve. 198, 599, 947, 949, 960; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 257; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
37.35 וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃
42.38 וַיֹּאמֶר לֹא־יֵרֵד בְּנִי עִמָּכֶם כִּי־אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ־בָהּ וְהוֹרַדְתֶּם אֶת־שֵׂיבָתִי בְּיָגוֹן שְׁאוֹלָה׃' ' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
37.35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him.
42.38 And he said: ‘My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave.' ' None |
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3. Hebrew Bible, Numbers, 16.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hades
Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 257
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16.30 But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’'' None |
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4. Hebrew Bible, Proverbs, 3.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hades • judgment, Hades, last judgment, end of time
Found in books: Estes (2020), The Tree of Life, 225; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
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3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃'' None | sup>
3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.'' None |
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5. Hebrew Bible, Psalms, 74.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hades • judgment, Hades, last judgment, end of time
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 169
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74.14 אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃'' None | sup>
74.14 Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.'' None |
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6. Hebrew Bible, Isaiah, 6.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades
Found in books: Estes (2020), The Tree of Life, 254; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 132
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6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’'' None |
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7. Hebrew Bible, Jeremiah, 16.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 622; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
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16.9 כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מַשְׁבִּית מִן־הַמָּקוֹם הַזֶּה לְעֵינֵיכֶם וּבִימֵיכֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה׃'' None | sup>
16.9 For thus saith the LORD of hosts, the God of Israel: Behold, I will cause to cease out of this place, Before your eyes and in your days, The voice of mirth and the voice of gladness, The voice of the bridegroom and the voice of the bride.'' None |
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8. Hesiod, Works And Days, 106-201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hades • Hades (god) • Hades (underworld) • Hades, judgment of • Hades, underworld • Hades, underworld, image of Hades, critique • death and the afterlife, Hades (Underworld) • death and the afterlife, Tartaros (abyss below Hades) • judgment, Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 401, 557; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12, 13; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 23, 79; Wolfsdorf (2020), Early Greek Ethics, 596
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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 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. ' None | sup>
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, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, ' None |
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9. Hesiod, Theogony, 453-491, 702-712, 726-733, 740, 744-779, 937, 940-942, 947-955, 991 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hades • Hades (god) • Hades, • Hades, god • Hades, underworld • Hades, underworld, gates • Hades, underworld, guards • Hades, underworld, travel to Hades • Pluto (Hades) • death and the afterlife, Hades (Underworld) • death and the afterlife, Tartaros (abyss below Hades) • guilt,inherited, Hades (Pluto),oaths sworn by
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Brule (2003), Women of Ancient Greece, 13; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 27; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 279; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 56, 377, 557; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 169; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 244, 262; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 210; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 24, 25, 26, 33
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453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα,'454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
702 αὔτως, ὡς εἰ Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε 703 πίλνατο· τοῖος γάρ κε μέγας ὑπὸ δοῦπος ὀρώρει 704 τῆς μὲν ἐρειπομένης, τοῦ δʼ ὑψόθεν ἐξεριπόντος· 705 τόσσος δοῦπος ἔγεντο θεῶν ἔριδι ξυνιόντων. 706 σὺν δʼ ἄνεμοι ἔνοσίν τε κονίην τʼ ἐσφαράγιζον 707 βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν, 708 κῆλα Διὸς μεγάλοιο, φέρον δʼ ἰαχήν τʼ ἐνοπήν τε 709 ἐς μέσον ἀμφοτέρων· ὄτοβος δʼ ἄπλητος ὀρώρει 710 σμερδαλέης ἔριδος, κάρτος δʼ ἀνεφαίνετο ἔργων. 711 ἐκλίνθη δὲ μάχη· πρὶν δʼ ἀλλήλοις ἐπέχοντες 712 ἐμμενέως ἐμάχοντο διὰ κρατερὰς ὑσμίνας.
726 τὸν πέρι χάλκεον ἕρκος ἐλήλαται· ἀμφὶ δέ μιν νὺξ 727 τριστοιχεὶ κέχυται περὶ δειρήν· αὐτὰρ ὕπερθεν 728 γῆς ῥίζαι πεφύασι καὶ ἀτρυγέτοιο θαλάσσης. 729 ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ἠερόεντι 730 κεκρύφαται βουλῇσι Διὸς νεφεληγερέταο 731 χώρῳ ἐν εὐρώεντι, πελώρης ἔσχατα γαίης. 732 τοῖς οὐκ ἐξιτόν ἐστι. θύρας δʼ ἐπέθηκε Ποσειδέων 733 χαλκείας, τεῖχος δὲ περοίχεται ἀμφοτέρωθεν.
740 χάσμα μέγʼ, οὐδέ κε πάντα τελεσφόρον εἰς ἐνιαυτὸν
744 τοῦτο τέρας. Νυκτὸς δʼ ἐρεβεννῆς οἰκία δεινὰ 745 ἕστηκεν νεφέλῃς κεκαλυμμένα κυανέῃσιν. 746 τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺν 747 ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν 748 ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται, 755 ἣ μὲν ἐπιχθονίοισι φάος πολυδερκὲς ἔχουσα, 756 ἣ δʼ Ὕπνον μετὰ χερσί, κασίγνητον Θανάτοιο. 757 Νὺξ ὀλοή, νεφέλῃ κεκαλυμμένη ἠεροειδεῖ. 758 ἔνθα δὲ Νυκτὸς παῖδες ἐρεμνῆς οἰκίʼ ἔχουσιν, 759 Ὕπνος καὶ Θάνατος, δεινοὶ θεοί· οὐδέ ποτʼ αὐτοὺς 760 Ἠέλιος φαέθων ἐπιδέρκεται ἀκτίνεσσιν 761 οὐρανὸν εἲς ἀνιὼν οὐδʼ οὐρανόθεν καταβαίνων. 762 τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσης 763 ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισι, 764 τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορ 765 νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσιν 766 ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν. 767 ἔνθα θεοῦ χθονίου πρόσθεν δόμοι ἠχήεντες 768 ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς Περσεφονείης 769 ἑστᾶσιν, δεινὸς δὲ κύων προπάροιθε φυλάσσει 770 νηλειής, τέχνην δὲ κακὴν ἔχει· ἐς μὲν ἰόντας 771 σαίνει ὁμῶς οὐρῇ τε καὶ οὔασιν ἀμφοτέροισιν, 772 ἐξελθεῖν δʼ οὐκ αὖτις ἐᾷ πάλιν, ἀλλὰ δοκεύων 773 ἐσθίει, ὅν κε λάβῃσι πυλέων ἔκτοσθεν ἰόντα. 774 ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς Περσεφονείης. 775 ἔνθα δὲ ναιετάει στυγερὴ θεὸς ἀθανάτοισι, 776 δεινὴ Στύξ, θυγάτηρ ἀψορρόου Ὠκεανοῖο 777 πρεσβυτάτη· νόσφιν δὲ θεῶν κλυτὰ δώματα ναίει 778 μακρῇσιν πέτρῃσι κατηρεφέʼ· ἀμφὶ δὲ πάντη 779 κίοσιν ἀργυρέοισι πρὸς οὐρανὸν ἐστήρικται.
937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
947 χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948 κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949 τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. 950 ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951 ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952 παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954 ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.
991 νηοπόλον νύχιον ποιήσατο, δαίμονα δῖον. ' None | sup>
453 of her fear father, and Zeus gave her fame'454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 459 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 478 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 489 In the assembly those who are preferred 490 By her she elevates, and when men gird 491 Themselves for deadly battle, there she’ll be
702 But when Lord Zeus before the gods arrayed 703 Ambrosia and nectar, they consumed 704 That godly food and all at once resumed 705 Their manly pride. Zeus said, “Bright progeny 706 of Earth and Heaven, hear what my heart bids me 707 To say. The Titans have been wrangling 708 With us so long in hope this war will bring 709 Them victory. Show to unyielding might 710 And face the Titans in this bitter fight. 711 Remember our kind counselling when we 712 Returned you from your dreadful misery
726 Repellent war, the Titan gods and they 727 of Cronus born, and those who, strong and dread, 728 From Erebus’s gloom by Zeus were led 729 Up to the light, and each of those possessed 730 A hundred hands and fifty heads, all blessed 731 With robust limbs. The Titans then they faced 732 And in their mighty hands huge rocks they’d placed, 733 While, opposite, the Titans eagerly
740 At their attack; the quaking reached the face
744 Their deadly shafts, and up to heaven whirled 745 The shouts of both the armies as the fight 746 They now engaged. Now Zeus held back his might 747 No longer, but at once he was aflame 748 With fury; from Olympus then he came, 749 Showing his strength and hurling lightning 750 Continually; his bolts went rocketing 751 Nonstop from his strong hand and, whirling, flashed 752 An awesome flame. The nurturing earth then crashed 753 And burned, the mighty forest crackling 754 Fortissimo, the whole earth smouldering, 755 As did the Ocean and the barren sea, 756 And round the Titan band, Earth’s progeny, 757 Hot vapour lapped, and up to the bright air 758 An untold flame arose; the flashing glare 759 of Zeus’s bolt and lightning, although they 760 Were strong and mighty, took their sight away. 761 Astounding heat seized Chaos, and to hear 762 And see it, Earth and Heaven were surely near 763 To clashing, for that would have been the sound 764 of Heaven hurling down into the ground 765 As they demolished Earth. Thus the gods clashed, 766 Raging in dreadful battle. The winds lashed 767 A rumbling, dust-filled earthquake, bringing, too, 768 Thunder and lightning-bolts, the hullabaloo 769 Great Zeus commanded, and the battle-shout 770 And clangour to their ranks. Then all about 771 Raged harsh discord, and many a violent deed 772 Was done. The battle ended, but indeed 773 Until that time they fought continually 774 In cruel war, and Cronus’ progeny 775 Appeared in the forefront, Briareus, 776 Cottus and Gyes, ever ravenou 777 For war; three hundred rocks they frequently 778 Launched at the Titans, with this weaponry 779 Eclipsing them and hurling them below
937 Scorched by a terrible vapour, liquefied
940 The hardest of all things, which men subdue 941 With fire in mountain-glens and with the glow 942 Causes the sacred earth to melt: just so
947 For they are sent by the gods and are to all 948 A boon; the others, though, fitfully fall 949 Upon the sea, and there some overthrow 950 Sailors and ships as fearfully they blow 951 In every season, making powerle 952 The sailors. Others haunt the limitle 953 And blooming earth, where recklessly they spoil 954 The splendid crops that mortals sweat and toil 955 To cultivate, and cruel agitation
991 A daughter, the fair-armed Persephone ' None |
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10. Homer, Iliad, 1.3, 1.194-1.222, 1.552, 2.750-2.755, 8.13, 8.369, 9.410-9.416, 9.457, 14.153, 14.157-14.158, 14.165, 14.204, 14.246, 14.274, 14.278-14.280, 14.313-14.328, 14.330, 15.185-15.199, 16.440, 18.115-18.119, 23.62-23.107, 24.476-24.515 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, in Hades • Hades • Hades (god) • Hades (underworld) • Hades god • Hades, • Hades, as euthunos • Hades, etymology of • Hades, god • Hades, place • Hades, realm of • Hades, spouse of • Hades, underworld • Hades, underworld, gates • Hades, underworld, guards • Hades, underworld, imagined topography • Hades, underworld, springs • Hades, underworld, travel to Hades • Hades/Pluto • death and the afterlife, Hades (Underworld)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 160, 169; Bernabe et al. (2013), Redefining Dionysos, 403; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 34; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 3, 104; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398, 400, 554, 556; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 35, 36, 38; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 169; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 163; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 55; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 30; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 78, 79; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 20; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 7, 20, 166; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 67, 69, 76, 79; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 21, 22, 25, 26, 33, 36; Wolfsdorf (2020), Early Greek Ethics, 595, 596, 603; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 150, 161, 374, 397
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1.3 πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν
1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη 1.195 οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη 1.196 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε· 1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; 1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; 1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω· 1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. 1.206 τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· 1.207 ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι, 1.208 οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη 1.210 ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί· 1.211 ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ· 1.212 ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 1.213 καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα 1.214 ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν. 1.215 τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 1.216 χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι 1.217 καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· 1.218 ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ. 1.219 ἦ καὶ ἐπʼ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν, 1.220 ἂψ δʼ ἐς κουλεὸν ὦσε μέγα ξίφος, οὐδʼ ἀπίθησε 1.221 μύθῳ Ἀθηναίης· ἣ δʼ Οὔλυμπον δὲ βεβήκει 1.222 δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.
2.750 οἳ περὶ Δωδώνην δυσχείμερον οἰκίʼ ἔθεντο, 2.751 οἵ τʼ ἀμφʼ ἱμερτὸν Τιταρησσὸν ἔργα νέμοντο 2.752 ὅς ῥʼ ἐς Πηνειὸν προΐει καλλίρροον ὕδωρ, 2.753 οὐδʼ ὅ γε Πηνειῷ συμμίσγεται ἀργυροδίνῃ, 2.754 ἀλλά τέ μιν καθύπερθεν ἐπιρρέει ἠΰτʼ ἔλαιον· 2.755 ὅρκου γὰρ δεινοῦ Στυγὸς ὕδατός ἐστιν ἀπορρώξ.
8.13 ἤ μιν ἑλὼν ῥίψω ἐς Τάρταρον ἠερόεντα
8.369 οὐκ ἂν ὑπεξέφυγε Στυγὸς ὕδατος αἰπὰ ῥέεθρα.
9.410 μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411 διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412 εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414 εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415 ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416 ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι
14.157 Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ.
14.165 χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι.
14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης·
14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·
14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες,
14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον,
14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες.
15.185 ὢ πόποι ἦ ῥʼ ἀγαθός περ ἐὼν ὑπέροπλον ἔειπεν 15.186 εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. 15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· 15.190 ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ 15.191 παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 15.192 Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· 15.193 γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος. 15.194 τώ ῥα καὶ οὔ τι Διὸς βέομαι φρεσίν, ἀλλὰ ἕκηλος 15.195 καὶ κρατερός περ ἐὼν μενέτω τριτάτῃ ἐνὶ μοίρῃ. 15.196 χερσὶ δὲ μή τί με πάγχυ κακὸν ὣς δειδισσέσθω· 15.197 θυγατέρεσσιν γάρ τε καὶ υἱάσι βέλτερον εἴη 15.198 ἐκπάγλοις ἐπέεσσιν ἐνισσέμεν οὓς τέκεν αὐτός, 15.199 οἵ ἑθεν ὀτρύνοντος ἀκούσονται καὶ ἀνάγκῃ.
18.115 Ἕκτορα· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ 18.116 Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. 18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
23.62 εὖτε τὸν ὕπνος ἔμαρπτε λύων μελεδήματα θυμοῦ 23.63 νήδυμος ἀμφιχυθείς· μάλα γὰρ κάμε φαίδιμα γυῖα 23.64 Ἕκτορʼ ἐπαΐσσων προτὶ Ἴλιον ἠνεμόεσσαν· 23.65 ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66 πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67 καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69 εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76 νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77 οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78 βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79 ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80 καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81 τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82 ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83 μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84 ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85 εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86 ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87 ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88 νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89 ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90 ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91 ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92 χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.94 τίπτέ μοι ἠθείη κεφαλὴ δεῦρʼ εἰλήλουθας 23.95 καί μοι ταῦτα ἕκαστʼ ἐπιτέλλεαι; αὐτὰρ ἐγώ τοι 23.96 πάντα μάλʼ ἐκτελέω καὶ πείσομαι ὡς σὺ κελεύεις. 23.97 ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε 23.98 ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο. 23.99 ὣς ἄρα φωνήσας ὠρέξατο χερσὶ φίλῃσιν 23.100 οὐδʼ ἔλαβε· ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς 23.101 ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102 χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν· 23.103 ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104 ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· 23.105 παννυχίη γάρ μοι Πατροκλῆος δειλοῖο 23.106 ψυχὴ ἐφεστήκει γοόωσά τε μυρομένη τε, 23.107 καί μοι ἕκαστʼ ἐπέτελλεν, ἔϊκτο δὲ θέσκελον αὐτῷ.
24.476 ἔσθων καὶ πίνων· ἔτι καὶ παρέκειτο τράπεζα. 24.477 τοὺς δʼ ἔλαθʼ εἰσελθὼν Πρίαμος μέγας, ἄγχι δʼ ἄρα στὰς 24.478 χερσὶν Ἀχιλλῆος λάβε γούνατα καὶ κύσε χεῖρας 24.479 δεινὰς ἀνδροφόνους, αἵ οἱ πολέας κτάνον υἷας. 24.480 ὡς δʼ ὅτʼ ἂν ἄνδρʼ ἄτη πυκινὴ λάβῃ, ὅς τʼ ἐνὶ πάτρῃ 24.481 φῶτα κατακτείνας ἄλλων ἐξίκετο δῆμον 24.482 ἀνδρὸς ἐς ἀφνειοῦ, θάμβος δʼ ἔχει εἰσορόωντας, 24.483 ὣς Ἀχιλεὺς θάμβησεν ἰδὼν Πρίαμον θεοειδέα· 24.484 θάμβησαν δὲ καὶ ἄλλοι, ἐς ἀλλήλους δὲ ἴδοντο. 24.485 τὸν καὶ λισσόμενος Πρίαμος πρὸς μῦθον ἔειπε· 24.486 μνῆσαι πατρὸς σοῖο θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 24.487 τηλίκου ὥς περ ἐγών, ὀλοῷ ἐπὶ γήραος οὐδῷ· 24.488 καὶ μέν που κεῖνον περιναιέται ἀμφὶς ἐόντες 24.489 τείρουσʼ, οὐδέ τίς ἐστιν ἀρὴν καὶ λοιγὸν ἀμῦναι. 24.490 ἀλλʼ ἤτοι κεῖνός γε σέθεν ζώοντος ἀκούων 24.491 χαίρει τʼ ἐν θυμῷ, ἐπί τʼ ἔλπεται ἤματα πάντα 24.492 ὄψεσθαι φίλον υἱὸν ἀπὸ Τροίηθεν ἰόντα· 24.493 αὐτὰρ ἐγὼ πανάποτμος, ἐπεὶ τέκον υἷας ἀρίστους 24.494 Τροίῃ ἐν εὐρείῃ, τῶν δʼ οὔ τινά φημι λελεῖφθαι. 24.495 πεντήκοντά μοι ἦσαν ὅτʼ ἤλυθον υἷες Ἀχαιῶν· 24.496 ἐννεακαίδεκα μέν μοι ἰῆς ἐκ νηδύος ἦσαν, 24.497 τοὺς δʼ ἄλλους μοι ἔτικτον ἐνὶ μεγάροισι γυναῖκες. 24.498 τῶν μὲν πολλῶν θοῦρος Ἄρης ὑπὸ γούνατʼ ἔλυσεν· 24.499 ὃς δέ μοι οἶος ἔην, εἴρυτο δὲ ἄστυ καὶ αὐτούς, 24.500 τὸν σὺ πρῴην κτεῖνας ἀμυνόμενον περὶ πάτρης 24.501 Ἕκτορα· τοῦ νῦν εἵνεχʼ ἱκάνω νῆας Ἀχαιῶν 24.502 λυσόμενος παρὰ σεῖο, φέρω δʼ ἀπερείσιʼ ἄποινα. 24.503 ἀλλʼ αἰδεῖο θεοὺς Ἀχιλεῦ, αὐτόν τʼ ἐλέησον 24.504 μνησάμενος σοῦ πατρός· ἐγὼ δʼ ἐλεεινότερός περ, 24.505 ἔτλην δʼ οἷʼ οὔ πώ τις ἐπιχθόνιος βροτὸς ἄλλος, 24.506 ἀνδρὸς παιδοφόνοιο ποτὶ στόμα χεῖρʼ ὀρέγεσθαι. 24.507 ὣς φάτο, τῷ δʼ ἄρα πατρὸς ὑφʼ ἵμερον ὦρσε γόοιο· 24.508 ἁψάμενος δʼ ἄρα χειρὸς ἀπώσατο ἦκα γέροντα. 24.509 τὼ δὲ μνησαμένω ὃ μὲν Ἕκτορος ἀνδροφόνοιο 24.510 κλαῖʼ ἁδινὰ προπάροιθε ποδῶν Ἀχιλῆος ἐλυσθείς, 24.511 αὐτὰρ Ἀχιλλεὺς κλαῖεν ἑὸν πατέρʼ, ἄλλοτε δʼ αὖτε 24.512 Πάτροκλον· τῶν δὲ στοναχὴ κατὰ δώματʼ ὀρώρει. 24.513 αὐτὰρ ἐπεί ῥα γόοιο τετάρπετο δῖος Ἀχιλλεύς, 24.514 καί οἱ ἀπὸ πραπίδων ἦλθʼ ἵμερος ἠδʼ ἀπὸ γυίων, 24.515 αὐτίκʼ ἀπὸ θρόνου ὦρτο, γέροντα δὲ χειρὸς ἀνίστη' ' None | sup>
1.3 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " 1.194 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth, 1.195 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.205 / 1.206 / 1.209 Him then the goddess, bright-eyed Athene, answered:I have come from heaven to stay your anger, if you will obey, The goddess white-armed Hera sent me forth, for in her heart she loves and cares for both of you. But come, cease from strife, and do not grasp the sword with your hand. 1.210 With words indeed taunt him, telling him how it shall be. For thus will I speak, and this thing shall truly be brought to pass. Hereafter three times as many glorious gifts shall be yours on account of this arrogance. But refrain, and obey us. In answer to her spoke swift-footed Achilles: 1.215 It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey 1.220 the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer,
2.750 that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.755 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships.
8.13 Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus,
8.369 end me forth to succour him. Had I but known all this in wisdom of my heart when Eurystheus sent him forth to the house of Hades the Warder, to bring from out of Erebus the hound of loathed Hades, then had he not escaped the sheer-falling waters of Styx.
9.410 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415 lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
9.457 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. ' "
14.157 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.158 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " 14.165 upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors.
14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea.
14.246 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
14.274 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos,
14.278 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land,
14.313 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods?
15.185 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 15.195 let him abide in his third portion, how strong soever he be.And with might of hand let him not seek to affright me, as though I were some coward. His daughters and his sons were it better for him to threaten with blustering words, even them that himself begat, who perforce will hearken to whatsoever he may bid.
16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart:
18.115 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
23.62 lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.64 lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— ' "23.65 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " "23.69 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " '23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, ' "23.85 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " "23.89 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " '23.90 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither, 23.95 and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.100 yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.105 for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them
24.476 waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.480 And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.485 But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.490 Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.495 Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.500 him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.505 and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.509 and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. So spake he, and in Achilles he roused desire to weep for his father; and he took the old man by the hand, and gently put him from him. So the twain bethought them of their dead, and wept; the one for man-slaying Hector wept sore, ' "24.510 the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, " "24.514 the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, " '24.515 forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, ' " None |
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11. Homeric Hymns, To Demeter, 47, 74 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hades • Hades god • Hades,
Found in books: Bernabe et al. (2013), Redefining Dionysos, 566; Bowie (2021), Essays on Ancient Greek Literature and Culture, 553; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 384; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110
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47 Live endlessly – this calmed her mighty soul.74 Before his horses, telling him: “You should, ' None |
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12. Homeric Hymns, To Hermes, 504-507 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hades
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 27; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 347
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504 With the plectrum one by one. And did it sing'505 As he so sweetly trilled! Subsequently 506 They took the herd back to the sacred lea, 507 Then sped to snowy Olympus once again, ' None |
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13. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, in Hades • Agamemnon, in Hades • Divinities (Greek and Roman), Hades/Pluto • Hades • Hades (god) • Hades (place) • Hades (underworld) • Hades, • Hades, as realm • Hades, etymology of • Hades, god • Hades, realm of • Hades, spouse of • Hades, terrors of Hades • Hades, underworld • Hades, underworld, Aidao domous euereas • Hades, underworld, gates • Hades, underworld, guards • Hades, underworld, image of Hades, critique • Hades, underworld, imagined topography • Hades, underworld, springs • Hades, underworld, travel to Hades • Hades, underworld, underworld as meadow • Hades/Pluto • death and the afterlife, Hades (Underworld) • death and the afterlife, Tartaros (abyss below Hades) • judgment, Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Bowie (2021), Essays on Ancient Greek Literature and Culture, 545; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 645; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 119; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 142, 398, 399, 400, 404, 405, 553, 554, 555, 556, 557; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 62, 254; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 35, 36, 37, 39, 40, 50, 51, 61, 138, 159; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 300; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 246; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 288; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 41, 42, 55, 56; Levison (2023), The Greek Life of Adam and Eve. 103, 894; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 17; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 30; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 79; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 181, 347; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 30; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 44; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 262; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212, 215; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 181; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 68; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 7, 101; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 73, 110; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 72, 76, 79; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 123, 422; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 8, 20, 21, 22, 25, 26, 34, 36, 43, 64, 71, 79; Wolfsdorf (2020), Early Greek Ethics, 595, 596; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 187
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14. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hades
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 15, 72; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 58
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15. Aeschylus, Agamemnon, 1160 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cassandra, as “bride of Hades,” • Clytemnestra, as “mother of Hades,” • Hades • Hades, as double of Zeus • Hades, as metaphor for death • Hades, as realm • Hades, ethical code of • Hades, gates of • Hades, judgment of • Hades, realm of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 103, 894; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 70, 72, 73, 74, 75, 80, 82, 83, 90, 181
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1160 νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους'' None | sup>
1160 The unhappy! And now, by Kokutos and Acheron’s shore '' None |
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clytemnestra, as “mother of Hades,” • Hades • Hades (god) • Hades, as double of Zeus • Hades, as euthunos • Hades, as invisible • Hades, before the Oresteia • Hades, ethical code of • Hades, judgment of • Hades, legal process • Hades, miastōr • Hades, no worship of • Hades, polluted • Hades, punishing the bloodless • Hades, realm of • Hades, vision of • Hades/Pluto • death and the afterlife, Hades (Underworld) • death and the afterlife, Tartaros (abyss below Hades)
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 399, 557; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 142; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 215; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 11, 61, 73, 164, 165, 166, 167, 168, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204; Stuckenbruck (2007), 1 Enoch 91-108, 349; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 130; Wolfsdorf (2020), Early Greek Ethics, 603
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades/Pluto • death and the afterlife, Hades (Underworld)
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406, 407; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 43; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades (god) • Hades, as double of Zeus • Hades, vision of • Hades/Pluto • justice, in Hades
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 143; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 169; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 215; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 179; Wolfsdorf (2020), Early Greek Ethics, 603
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 622; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179
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20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 202; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 103
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades (god) • Hades, underworld • Hades, underworld, image of Hades, critique • Zeus, brings Semele up from Hades • guilt,inherited, Hades (Underworld) • judgment, Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 38; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 52; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 197; Levison (2023), The Greek Life of Adam and Eve. 457; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 303; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24, 79
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22. Euripides, Alcestis, 357-362, 962-971 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades place • Hades, Netherworld • Hades, god • Hades, place
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 75; Bernabe et al. (2013), Redefining Dionysos, 153; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 319
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357 No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands,'358 No! if, as thy daughter asserts, I am practising sorcery against her and making her barren, right willingly will I, without any crouching at altars, submit in my own person to the penalty that lies in her husband’s hands, 360 eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru
962 the quarrel between thee and Hector’s wife, waited awhile and watched to see whether thou wouldst stay here or from fear of that captive art minded to quit these halls. Now it was not so much regard for thy message that brought me hither, 965 as the intention of carrying thee away from this house, if, as now, thou shouldst grant me a chance of saying so. For thou wert mine formerly, but art now living with thy present husband through thy father’s baseness; since he, before invading Troy’s domains, betrothed thee to me, and then Reading ἐμοὶ δοὺς, εἴθ . afterwards promised thee 970 to thy present lord, provided he captured the city of Troy. 971 So, as soon as Achilles’ son returned hither, I forgave thy father, but entreated the bridegroom to forego his marriage with thee, telling him all I had gone through and my present misfortune; I might get ' None |
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23. Euripides, Bacchae, 6-11, 297 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades (god) • Hades place • Hades, terrors of Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85; Bernabe et al. (2013), Redefining Dionysos, 90, 291; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
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6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας 7 τόδʼ ἐγγὺς οἴκων καὶ δόμων ἐρείπια 8 τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα, 9 ἀθάνατον Ἥρας μητέρʼ εἰς ἐμὴν ὕβριν. 10 αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε'11 τίθησι, θυγατρὸς σηκόν· ἀμπέλου δέ νιν
297 Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. ' None | sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother. 10 I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,'11 I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,
297 mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. ' None |
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24. Euripides, Hippolytus, 952-954 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades, place
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 133; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9
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952 ἤδη νυν αὔχει καὶ δι' ἀψύχου βορᾶς"953 σίτοις καπήλευ' ̓Ορφέα τ' ἄνακτ' ἔχων" '954 βάκχευε πολλῶν γραμμάτων τιμῶν καπνούς:' "" None | sup>
952 Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll,'953 Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, ' None |
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25. Euripides, Iphigenia At Aulis, 1211-1214 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades place • Hades, god • Hades, place
Found in books: Bernabe et al. (2013), Redefining Dionysos, 153; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
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1211 If I had the eloquence of Orpheus, my father, to move the rocks by chanted spells to follow me, or to charm by speaking anyone I wished, I would have resorted to it. But as it is, I’ll bring my tears—the only art I know;'1212 If I had the eloquence of Orpheus, my father, to move the rocks by chanted spells to follow me, or to charm by speaking anyone I wished, I would have resorted to it. But as it is, I’ll bring my tears—the only art I know; ' None |
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26. Herodotus, Histories, 2.53, 4.33, 4.95, 5.92, 5.92.7 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades place • Hades, • Hades, terrors of Hades • Hades, underworld • Menippus, or Descent into Hades (Lucian) • death and the afterlife, Hades (Underworld)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Bernabe et al. (2013), Redefining Dionysos, 154; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184; Levison (2023), The Greek Life of Adam and Eve. 103; Mikalson (2003), Herodotus and Religion in the Persian Wars, 168; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 164; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 18
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2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά.
4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι.
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”'
5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ' None | sup>
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice.
4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him.
5.92.7 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: 5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
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27. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades/Pluto
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 146; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 215
| 41a ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τουτωνὶ τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ Ῥαδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἆρα φαύλη ἂν εἴη ἡ ἀποδημία; ἢ αὖ Ὀρφεῖ συγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι εἰ ταῦτʼ ἔστιν ἀληθῆ. ἐπεὶ'' None | 41a after leaving behind these who claim to be judges, shall find those who are really judges who are said to sit in judgment there, Minos and Rhadamanthus, and Aeacus and Triptolemus, and all the other demigods who were just men in their lives, would the change of habitation be undesirable? Or again, what would any of you give to meet with Orpheus and Musaeus and Hesiod and Homer? I am willing to die many times over, if these things are true; for I personally should find the life there wonderful,'' None |
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28. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades, god • Hades, underworld • Hades, underworld, image of Hades, critique • Hades/Pluto • judgment, Hades
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 127, 148; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 215; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 70, 78, 79
| 523e ὅπως ἂν παύσῃ αὐτῶν. ἔπειτα γυμνοὺς κριτέον ἁπάντων τούτων· τεθνεῶτας γὰρ δεῖ κρίνεσθαι. καὶ τὸν κριτὴν δεῖ γυμνὸν εἶναι, τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔρημον πάντων τῶν συγγενῶν καὶ καταλιπόντα ἐπὶ τῆς γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δικαία ἡ κρίσις ᾖ. ΣΩ. ἐγὼ μὲν οὖν ταῦτα ἐγνωκὼς πρότερος ἢ ὑμεῖς ἐποιησάμην δικαστὰς ὑεῖς ἐμαυτοῦ, δύο μὲν ἐκ τῆς Ἀσίας, Μίνω τε καὶ Ῥαδάμανθυν,' ' None | 523e to stop this in them. Next they must be stripped bare of all those things before they are tried; for they must stand their trial dead. Their judge also must be naked, dead, beholding with very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that fine array, to the end that the judgement may be just. Soc. Now I, knowing all this before you, have appointed sons of my own to be judges; two from Asia, Minos and Rhadamanthus,' ' None |
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29. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 133; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 255
| 81a ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι'' None | 81a Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also'' None |
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30. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades, place • Hades, underworld • Hades, underworld, guards • Hades, underworld, imagined topography • Hades/Pluto • death and the afterlife, Hades (Underworld) • death and the afterlife, Tartaros (abyss below Hades) • judgment, Hades
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 4; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 562; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 192, 215; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 371; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 39, 78; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 172
| 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 108a μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν'113d τούτων δὲ οὕτως πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως βιώσαντες καὶ οἱ μή. καὶ οἳ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκεν, τῶν τε εὐεργεσιῶν ' 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 ; 108a for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time,'113d Such is the nature of these things. Now when the dead have come to the place where each is led by his genius, first they are judged and sentenced, as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Acheron and, embarking upon vessels provided for them, arrive in them at the lake; there they dwell and are purified, and if they have done any wrong they are absolved by paying the penalty for their wrong doings, ' None |
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31. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades, place
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 242; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165
| 621b πάντων ἐπιλανθάνεσθαι. ἐπειδὴ δὲ κοιμηθῆναι καὶ μέσας νύκτας γενέσθαι, βροντήν τε καὶ σεισμὸν γενέσθαι, καὶ ἐντεῦθεν ἐξαπίνης ἄλλον ἄλλῃ φέρεσθαι ἄνω εἰς τὴν γένεσιν, ᾄττοντας ὥσπερ ἀστέρας. αὐτὸς δὲ τοῦ μὲν ὕδατος κωλυθῆναι πιεῖν· ὅπῃ μέντοι καὶ ὅπως εἰς τὸ σῶμα ἀφίκοιτο, οὐκ εἰδέναι, ἀλλʼ ἐξαίφνης ἀναβλέψας ἰδεῖν ἕωθεν αὑτὸν κείμενον ἐπὶ τῇ πυρᾷ.'' None | 621b And after they had fallen asleep and it was the middle of the night, there was a sound of thunder and a quaking of the earth, and they were suddenly wafted thence, one this way, one that, upward to their birth like shooting stars. Er himself, he said, was not allowed to drink of the water, yet how and in what way he returned to the body he said he did not know, but suddenly recovering his sight he saw himself at dawn lying on the funeral pyre.—And so, Glaucon, the tale was saved, as the saying is, and was not lost.'' None |
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32. Sophocles, Antigone, 365-375, 810-813, 1115-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades god • Hades place • guilt,inherited, Hades (Underworld)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 63, 115, 290; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119, 126, 127, 129, 132, 156; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 76; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 303
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365 Possessing resourceful skill, a subtlety beyond expectation he moves now to evil, now to good. When he honors the laws of the land and the justice of the gods to which he is bound by oath, 370 his city prospers. But banned from his city is he who, thanks to his rashness, couples with disgrace. Never may he share my home, 375 never think my thoughts, who does these things!
810 and never again. No, Hades who lays all to rest leads me living to Acheron ’s shore, though I have not had my due portion of the chant that brings the bride, nor has any hymn been mine
1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125 of the sowing of the savage dragon’s teeth! 1126 The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130 and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135 you visit the avenues of Thebes . 1137 Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145 or over the groaning straits! 1146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None |
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33. Sophocles, Electra, 110 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades, and vengeance • Hades, god
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 392; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33
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110 O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored,'' None |
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34. Sophocles, Oedipus The King, 29 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades
Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 124; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179
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29 A blight has fallen on the fruitful blossoms of the land, the herds among the pastures, the barren pangs of women. And the flaming god, the malign plague, has swooped upon us, and ravages the town: he lays waste to the house of Cadmus, but enriches Hades with'' None |
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35. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades/Pluto • death and the afterlife, Hades (Underworld)
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273
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2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.'' None | sup>
2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office. '' None |
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36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades (place) • Hades place • Hades, god • Hades, place • Hades, underworld • Hades, underworld, Aidao domous euereas • Hades, underworld, guards • Hades, underworld, imagined topography • Hades, underworld, springs • Hades, underworld, travel to Hades • Hades, underworld, underworld as meadow • Hades/Pluto • Persephone Painter, bell-krater with Hermes and Persephone returning from Hades • Pluto (Hades) • guilt,inherited, Hades (Pluto),oaths sworn by • guilt,inherited, Hades (Underworld)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 109, 281, 373; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 119; Levison (2023), The Greek Life of Adam and Eve. 103, 894; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 273; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 106; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 34, 110, 208, 303; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33, 36, 43; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165, 187
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37. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hades • Hades, underworld • Hades, underworld, guards • Hades, underworld, imagined topography • Hades, underworld, springs
Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 255; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 300; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 36
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38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hades • Hades (god)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318
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39. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hades
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 197
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40. Anon., 1 Enoch, 90.20, 90.25-90.26, 97.2, 98.8 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 432, 942; Stuckenbruck (2007), 1 Enoch 91-108, 349; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 388
| 97 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."
90.20 And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."
90.25 of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast 90.26 into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and
98.8 that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement."' "' None |
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41. Septuagint, 3 Maccabees, 5.42 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hades • Hades place
Found in books: Bernabe et al. (2013), Redefining Dionysos, 458; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174, 256, 406
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5.42 Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts,'' None |
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42. Septuagint, Ecclesiasticus (Siracides), 10.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Descent, Hades (Sheol), to • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 947; Stuckenbruck (2007), 1 Enoch 91-108, 264
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10.14 Good things and bad, life and death,poverty and wealth, come from the Lord.10.14 The Lord has cast down the thrones of rulers,and has seated the lowly in their place. ' None |
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43. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hades place • Hades, Netherworld
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 37, 68, 69, 75, 76, 77, 87; Bernabe et al. (2013), Redefining Dionysos, 63
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44. Anon., Sibylline Oracles, 3.110-3.155 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Hades • Hades/Pluto
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 157, 160, 169, 170, 175, 190; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 94
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3.110 110 The judgment midway in a mighty age 3.111 Shall come, when all these things shall come to pass. 3.112 O navigable waters and each land 3.113 of the Orient and of the Occident, 3.114 Subject shall all things be to him who come 3.115 115 Into the world again, and therefore he 3.116 Himself became first conscious of his power. 3.117 But when the threatenings of the mighty God 3.118 Are fulfilled, which he threatened mortals once, 3.119 When in Assyrian land they built a tower;– 3.120 120 (And they all spoke one language, and resolved 3.121 To mount aloft into the starry heaven; 3.122 But on the air the Immortal straightway put 3.123 A mighty force; and then winds from above 3.124 Cast down the great tower and stirred mortals up 3.125 125 To wrangling with each other; therefore men 3.126 Gave to that city the name of Babylon);– 3.127 Now when the tower fell and the tongues of men 3.128 Turned to all sorts of sounds, straightway all earth 3.129 Was filled with men and kingdoms were divided; 3.130 130 And then the generation tenth appeared 3.131 of mortal men, from the time when the flood 3.132 Came upon earlier men. And Cronos reigned, 3.133 And Titan and Iapetus; and men called them 3.134 Best offspring of Gaia and of Uranus, 3.135 135 Giving to them names both of earth and heaven, 3.136 Since they were very first of mortal men. 3.137 So there were three divisions of the earth 3.138 According to the allotment of each man, 3.139 And each one having his own portion reigned' "3.140 140 And fought not; for a father's oaths were there" '3.141 And equal were their portions. But the time 3.142 Complete of old age on the father came, 3.143 And he died; and the sons infringing oath 3.144 Stirred up against each other bitter strife, 3.145 145 Which one should have the royal rank and rule 3.146 Over all mortals; and against each other 3.147 Cronos and Titan fought. But Rhea and Gaia, 3.148 And Aphrodite fond of crowns, Demeter, 3.149 And Hestia and Dione of fair lock 3.150 150 Brought them to friendship, and together called 3.151 All who were kings, both brothers and near kin, 3.152 And others of the same ancestral blood, 3.153 And they judged Cronos should reign king of all, 3.154 For he was oldest and of noblest form. 3.155 155 But Titan laid on Cronos mighty oath'' None |
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45. Diodorus Siculus, Historical Library, 5.3.4, 5.52, 6.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Divine being, Hades • Hades, Netherworld • Hades, god • Hades/Pluto • Pluto (Hades), Cyane punished and transformed by • Zeus, brings Semele up from Hades
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 164; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 77; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 197; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 67; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 46; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 124
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5.3.4 \xa0And both Athena and Artemis, the myth goes on to say, who had made the same choice of maidenhood as had Corê and were reared together with her, joined with her in gathering the flowers, and all of them together wove the robe for their father Zeus. And because of the time they had spent together and their intimacy they all loved this island above any other, and each one of them received for her portion a territory, Athena receiving hers in the region of Himera, where the Nymphs, to please Athena, caused the springs of warm water to gush forth on the occasion of the visit of Heracles to the island, and the natives consecrated a city to her and a plot of ground which to this day is called Athena's." 5.52 1. \xa0The myth which the Naxians have to relate about Dionysus is like this: He was reared, they say, in their country, and for this reason the island has been most dear to him and is called by some Dionysias.,2. \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.,3. \xa0And because of the kindness which the inhabitants of Naxos had shown to Dionysus in connection with his rearing they received marks of his gratitude; for the island increased in prosperity and fitted out notable naval forces, and the Naxians were the first to withdraw from the naval forces of Xerxes and to aid in the defeat at sea which the barbarian suffered, and they participated with distinction in the battle of Plataeae. Also the wine of the island possesses an excellence which is peculiarly its own and offers proof of the friendship which the god entertains for the island.
6.1 1. \xa0The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:,2. \xa0"As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.,3. \xa0Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition.,4. \xa0"Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.,5. \xa0The island is sacred to the gods, and there are a\xa0number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.,6. \xa0There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.,7. \xa0And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus.,8. \xa0"Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.",9. \xa0There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.,10. \xa0And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt.\xa0Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.",11. \xa0After recounting what I\xa0have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them.6.1 < " None |
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46. Ovid, Metamorphoses, 10.26, 10.30, 11.52 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hades • Hades, place • Pluto (Hades), as audience
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 97, 105, 106; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 345
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10.26 vicit Amor. Supera deus hic bene notus in ora est,
10.30 per chaos hoc ingens vastique silentia regni,
11.52 flebile nescio quid queritur lyra, flebile lingua'' None | sup>
10.26 Persephone and Pluto, master-king
10.30 the earth! this shadowy underworld, to which
11.52 worked for the harvest as they dug hard fields;'' None |
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47. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hades, Netherworld • Pluto (Hades), as audience
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 68, 69; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 106
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48. Apollodorus, Bibliotheca, 1.2.1, 3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades (god) • Hades place • Hades, • Hades/Pluto
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 160; Bernabe et al. (2013), Redefining Dionysos, 132; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 21; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363
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1.2.1 ἐπειδὴ δὲ Ζεὺς ἐγενήθη 1 -- τέλειος, λαμβάνει Μῆτιν τὴν Ὠκεανοῦ συνεργόν, ἣ δίδωσι Κρόνῳ καταπιεῖν φάρμακον, ὑφʼ οὗ ἐκεῖνος ἀναγκασθεὶς πρῶτον μὲν ἐξεμεῖ τὸν λίθον, ἔπειτα τοὺς παῖδας οὓς κατέπιε· μεθʼ ὧν Ζεὺς τὸν πρὸς Κρόνον καὶ Τιτᾶνας ἐξήνεγκε πόλεμον. μαχομένων δὲ αὐτῶν ἐνιαυτοὺς δέκα ἡ Γῆ τῷ Διὶ ἔχρησε τὴν νίκην, τοὺς καταταρταρωθέντας ἂν ἔχῃ συμμάχους· ὁ δὲ τὴν φρουροῦσαν αὐτῶν τὰ δεσμὰ Κάμπην ἀποκτείνας ἔλυσε. καὶ Κύκλωπες τότε Διὶ μὲν διδόασι βροντὴν καὶ ἀστραπὴν καὶ κεραυνόν, Πλούτωνι δὲ κυνέην, 1 -- Ποσειδῶνι δὲ τρίαιναν· οἱ δὲ τούτοις ὁπλισθέντες κρατοῦσι Τιτάνων, καὶ καθείρξαντες αὐτοὺς ἐν τῷ Ταρτάρῳ τοὺς ἑκατόγχειρας κατέστησαν 2 -- φύλακας. αὐτοὶ δὲ διακληροῦνται περὶ τῆς ἀρχῆς, καὶ λαγχάνει Ζεὺς μὲν τὴν ἐν οὐρανῷ δυναστείαν, Ποσειδῶν δὲ τὴν ἐν θαλάσσῃ, Πλούτων δὲ τὴν ἐν Ἅιδου.
3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.'' None | sup>
1.2.1 But when Zeus was full-grown, he took Metis, daughter of Ocean, to help him, and she gave Cronus a drug to swallow, which forced him to disgorge first the stone and then the children whom he had swallowed, and with their aid Zeus waged the war against Cronus and the Titans. They fought for ten years, and Earth prophesied victory to Zeus if he should have as allies those who had been hurled down to Tartarus. So he slew their jailoress Campe, and loosed their bonds. And the Cyclopes then gave Zeus thunder and lightning and a thunderbolt, and on Pluto they bestowed a helmet and on Poseidon a trident. Armed with these weapons the gods overcame the Titans, shut them up in Tartarus, and appointed the Hundred-handers their guards; but they themselves cast lots for the sovereignty, and to Zeus was allotted the dominion of the sky, to Poseidon the dominion of the sea, and to Pluto the dominion in Hades.
3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.'' None |
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49. New Testament, 1 Peter, 3.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 257; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377
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3.19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,'' None | sup>
3.19 in which he also went and preached to the spirits in prison, '' None |
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50. New Testament, Acts, 2.22-2.36 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377
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2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26 2.27 2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. 2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.'' None | sup>
2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32 This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ '2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."'' None |
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51. New Testament, Apocalypse, 1.18, 6.8, 11.15-11.19, 20.12-20.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140, 143; Levison (2023), The Greek Life of Adam and Eve. 622, 949; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179; Stuckenbruck (2007), 1 Enoch 91-108, 349; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377
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1.18 — καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, — καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾄδου.
6.8 καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῷ ὉΘάνατος,καὶὁ ᾄδηςᾐκολούθει μετʼ αὐτοῦ, καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐνῥομφαίᾳ καὶἐνλιμῷ καίἐνθανάτῳ καὶὑπὸ τῶνθηρίων τῆς γῆς.
11.15 Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 11.16 καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι οἱ ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 11.17 λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας· 1
1.18 καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν. 11.19 καὶ ἠνοίγη ὁ ναὸς τοῦ θεοῦ ὁ ἐν τῷ οὐρανῷ, καὶ ὤφθηἡ κιβωτὸς τῆς διαθήκηςαὐτοῦἐν τῷ ναῷαὐτοῦ· καὶ ἐγένοντοἀστραπαὶκαὶφωναὶ καὶ βρονταὶκαὶ σεισμὸς καὶχάλαζα μεγάλη.
20.12 καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν. 20.13 καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾄδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστοςκατὰ τὰ ἔργα αὐτῶν. 20.14 καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. 20.15 καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.'' None | sup>
1.18 and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades.
6.8 And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him.
11.15 The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!"' "11.16 The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God," '11.17 saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 1
1.18 The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth."' "11.19 God's temple that is in heaven was opened, and the ark of the Lord's covet was seen in his temple. Lightnings, sounds, thunders, an earthquake, and great hail followed. " 20.12 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13 The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14 Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15 If anyone was not found written in the book of life, he was cast into the lake of fire. '' None |
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52. New Testament, Ephesians, 4.8-4.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 257; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377
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4.8 διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.'' None | sup>
4.8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things. '' None |
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53. New Testament, Luke, 10.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 949; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132
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10.15 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ ᾄδου καταβήσῃ.'' None | sup>
10.15 You, Capernaum, who are exalted to heaven, will be brought down to Hades. '' None |
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54. New Testament, Matthew, 11.23, 12.40 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Levison (2023), The Greek Life of Adam and Eve. 949; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 132; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377
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11.23 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾄδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.
12.40 ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.'' None | sup>
11.23 You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day.
12.40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. '' None |
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55. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hades
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Levison (2023), The Greek Life of Adam and Eve. 432
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56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades • Hades place
Found in books: Bernabe et al. (2013), Redefining Dionysos, 291; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225
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57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades • Hades, Netherworld
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 86, 87, 88; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 94
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58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades
Found in books: Hawes (2014), Rationalizing Myth in Antiquity, 164, 165, 200, 201; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 17
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59. Lucian, Alexander The False Prophet, 39 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades • Menippus, or Descent into Hades (Lucian)
Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 383; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 164
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39 On the third came the wedding of Podalirius and Alexander’s mother; this was called Dadae1, and torches were used. The finale was the loves of Selene and Alexander, and the birth of Rutilianus’s wife. The torch bearer and hierophant was Endymion–Alexander. He was discovered lying asleep; to him from heaven, represented by the ceiling, enter as Selene one Rutilia, a great beauty, and wife of one of the Imperial procurators. She and Alexander were lovers off the stage too, and the wretched husband had to look on at their public kissing and embracing; if there had not been a good supply of torches, things might possibly have gone even further. Shortly after, he reappeared amidst a profound hush, attired as hierophant; in a loud voice he called, ‘Hail, Glycon!’, whereto the Eumolpidae2 and Ceryces3 of Paphlagonia, with their clod hopping shoes and their garlic breath, made a sonorous response, ‘Hail, Alexander!’ 1 Dadae | From δαδας, torches38) 2 Eumolpidae | Chief priests of Ceres, a dignity which they enjoy by hereditary right, conferred on them by the Athenians, as descendants of Eumolpus: as the mock mysteries of Alexander were designed by him as an imitation of the great Eleusinian rites, it was very proper he should be furnished with all necessary appurteces for the performance of them.
39) 3 Ceryces | Word meaning herald.'' None |
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60. Pausanias, Description of Greece, 2.31.2, 2.37.5, 9.39 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades • Hades place • Hades, place • Zeus, brings Semele up from Hades
Found in books: Bernabe et al. (2013), Redefining Dionysos, 408; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 197; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165
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2.31.2 ἐν τούτῳ δέ εἰσι τῷ ναῷ βωμοὶ θεῶν τῶν λεγομένων ὑπὸ γῆν ἄρχειν, καί φασιν ἐξ Ἅιδου Σεμέλην τε ὑπὸ Διονύσου κομισθῆναι ταύτῃ καὶ ὡς Ἡρακλῆς ἀναγάγοι τὸν κύνα τοῦ Ἅιδου· ἐγὼ δὲ Σεμέλην μὲν οὐδὲ ἀποθανεῖν ἀρχὴν πείθομαι Διός γε οὖσαν γυναῖκα, τὰ δὲ ἐς τὸν ὀνομαζόμενον Ἅιδου κύνα ἑτέρωθι ἔσται μοι δῆλα ὁποῖα εἶναί μοι δοκεῖ.
2.37.5 εἶδον δὲ καὶ πηγὴν Ἀμφιαράου καλουμένην καὶ τὴν Ἀλκυονίαν λίμνην, διʼ ἧς φασιν Ἀργεῖοι Διόνυσον ἐς τὸν Ἅιδην ἐλθεῖν Σεμέλην ἀνάξοντα, τὴν δὲ ταύτῃ κάθοδον δεῖξαί οἱ Πόλυμνον. τῇ δὲ Ἀλκυονίᾳ πέρας τοῦ βάθους οὐκ ἔστιν οὐδέ τινα οἶδα ἄνθρωπον ἐς τὸ τέρμα αὐτῆς οὐδεμιᾷ μηχανῇ καθικέσθαι δυνηθέντα, ὅπου καὶ Νέρων σταδίων πολλῶν κάλους ποιησάμενος καὶ συνάψας ἀλλήλοις, ἀπαρτήσας δὲ καὶ μόλυβδον ἀπʼ αὐτῶν καὶ εἰ δή τι χρήσιμον ἄλλο ἐς τὴν πεῖραν, οὐδὲ οὗτος οὐδένα ἐξευρεῖν ἐδυνήθη ὅρον τοῦ βάθους.' ' None | sup>
2.31.2 In this temple are altars to the gods said to rule under the earth. It is here that they say Semele was brought out of Hell by Dionysus, and that Heracles dragged up the Hound of Hell. Cerberus, the fabulous watch-dog. But I cannot bring myself to believe even that Semele died at all, seeing that she was the wife of Zeus; while, as for the so-called Hound of Hell, I will give my views in another place. Paus. 3.25.6 .
2.37.5 I saw also what is called the Spring of Amphiaraus and the Alcyonian Lake, through which the Argives say Dionysus went down to Hell to bring up Semele, adding that the descent here was shown him by Palymnus. There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stades long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth.' ' None |
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61. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades (god) • Hades, god • Hades, place
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 100; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
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62. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hades • Hades, underworld • Hades, underworld, image of Hades, critique
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 179; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 71
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63. Origen, Against Celsus, 2.56 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hades
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 293; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 183, 184
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2.56 But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades, - for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the T narian Hercules, and Theseus also - let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defense of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler's trick of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life - a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors. "" None |
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64. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hades • Hades,
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 32; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 352
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10 Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This man's jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed 'a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin'. Plotinus had felt the operation and declared that at that moment Olympius limbs were convulsed and his body shrivelling like a money-bag pulled tight'. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus' presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: 'You are singularly graced; the guiding-spirit within you is not of the lower degree but a God.' It was not possible, however, to interrogate or even to contemplate this God any further, for the priest's assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: 'It is for those Beings to come to me, not for me to go to them.' What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him. "" None |
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65. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hades • death and the afterlife, Hades (Underworld)
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 96; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 139, 140, 141, 142, 144; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 273
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66. Vergil, Aeneis, 4.698, 6.269, 6.540-6.543, 6.641, 6.645, 6.650-6.676
Tagged with subjects: • Hades • Hades, god • Hades, place • Hades, spouse of • Hades, underworld • Hades, underworld, Aidao domous euereas • Hades, underworld, image of Hades, critique • Hades, underworld, imagined topography • Hades, underworld, springs • Hades, underworld, travel to Hades • Pyriphlegethon; fiery river in Hades • judgment, Hades
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 173; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 118; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 250; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 35, 79; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 148, 174, 346
sup>
4.698 nondum illi flavum Proserpina vertice crinem
6.269 perque domos Ditis vacuas et iia regna: 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.
6.641 purpureo, solemque suum, sua sidera norunt.
6.645 Nec non Threïcius longa cum veste sacerdos
6.650 Ilusque Assaracusque et Troiae Dardanus auctor. 6.651 Arma procul currusque virum miratur ies. 6.652 Stant terra defixae hastae, passimque soluti 6.653 per campum pascuntur equi. Quae gratia currum 6.654 armorumque fuit vivis, quae cura nitentis 6.655 pascere equos, eadem sequitur tellure repostos. 6.656 Conspicit, ecce, alios dextra laevaque per herbam 6.657 vescentis, laetumque choro paeana canentis 6.658 inter odoratum lauri nemus, unde superne 6.659 plurimus Eridani per silvam volvitur amnis. 6.660 Hic manus ob patriam pugdo volnera passi, 6.661 quique sacerdotes casti, dum vita manebat, 6.662 quique pii vates et Phoebo digna locuti, 6.663 inventas aut qui vitam excoluere per artes, 6.664 quique sui memores alios fecere merendo, 6.665 omnibus his nivea cinguntur tempora vitta. 6.666 Quos circumfusos sic est adfata Sybilla, 6.667 Musaeum ante omnes, medium nam plurima turba 6.668 hunc habet, atque umeris exstantem suspicit altis: 6.669 Dicite, felices animae, tuque, optime vates, 6.670 quae regio Anchisen, quis habet locus? Illius ergo 6.671 venimus, et magnos Erebi transnavimus amnes. 6.672 Atque huic responsum paucis ita reddidit heros: 6.673 Nulli certa domus; lucis habitamus opacis, 6.674 riparumque toros et prata recentia rivis 6.675 incolimus. Sed vos, si fert ita corde voluntas, 6.676 hoc superate iugum; et facili iam tramite sistam.' ' None | sup>
4.698 nor feared she worse than when Sichaeus died,
6.269 On a twy-natured tree, where through green boughs 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,
6.641 His face and bloody hands, his wounded head
6.645 But, speaking first, he said, in their own tongue:
6.650 The rumor reached me how, that deadly night, 6.651 Wearied with slaying Greeks, thyself didst fall 6.652 Prone on a mingled heap of friends and foes. 6.653 Then my own hands did for thy honor build 6.654 An empty tomb upon the Trojan shore, 6.655 And thrice with echoing voice I called thy shade. 6.656 Thy name and arms are there. But, 0 my friend, 6.657 Thee could I nowhere find, but launched away, ' "6.658 Nor o'er thy bones their native earth could fling.” " '6.659 To him the son of Priam thus replied: 6.660 “Nay, friend, no hallowed rite was left undone, 6.661 But every debt to death and pity due 6.662 The shades of thy Deiphobus received. ' "6.663 My fate it was, and Helen's murderous wrong, " '6.664 Wrought me this woe; of her these tokens tell. 6.665 For how that last night in false hope we passed, 6.666 Thou knowest,—ah, too well we both recall! 6.667 When up the steep of Troy the fateful horse 6.668 Came climbing, pregt with fierce men-at-arms, ' "6.669 't was she, accurst, who led the Phrygian dames " '6.670 In choric dance and false bacchantic song, 6.671 And, waving from the midst a lofty brand, ' "6.672 Signalled the Greeks from Ilium 's central tower " '6.673 In that same hour on my sad couch I lay, 6.674 Exhausted by long care and sunk in sleep, 6.675 That sweet, deep sleep, so close to tranquil death. 6.676 But my illustrious bride from all the house ' ' None |
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67. None, None, nan
Tagged with subjects: • Hades • Hades/Pluto
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 73; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 188
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68. None, None, nan
Tagged with subjects: • Hades • Hades/Pluto
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 73; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 208
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69. None, None, nan
Tagged with subjects: • Hades • Hades, terrors of Hades • Hades, underworld, imagined topography • Hades, underworld, travel to Hades
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 39, 85, 135; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 254; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 34
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70. None, None, nan
Tagged with subjects: • Hades, • Hades/Pluto
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 79; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 213
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71. None, None, nan
Tagged with subjects: • Hades • Hades god • Hades place • Hades, god • Hades, place
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 133; Bernabe et al. (2013), Redefining Dionysos, 51, 492; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 21; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 93, 94; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 165, 166, 167, 191, 205, 215, 295
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72. None, None, nan
Tagged with subjects: • Hades • Hades place
Found in books: Bernabe et al. (2013), Redefining Dionysos, 439; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242
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