1. Hesiod, Theogony, 577-578, 77-79, 396 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215 | 396. Admete, Ianthe, Doris and Prymno, |
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| 2. Homer, Odyssey, 3.174-3.175, 5.399, 8.266-8.366, 11.88-11.89, 11.96, 11.98-11.99, 23.238, 24.7, 24.9 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hades, place •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215, 395, 397 |
3. Homer, Iliad, 2.750-2.755, 6.136, 13.828-13.829, 15.251-15.252, 23.71-23.74, 24.292, 24.328, 24.468-24.516, 24.525-24.548 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hades, place •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 132; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 161, 191, 374, 395, 397 | 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; 2.751. / 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; 2.752. / 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; 2.753. / 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; 2.754. / 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. 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 13.828. / I would that I mine own self were all my days as surely the son of Zeus, that beareth the aegis, and my mother were the queenly Hera, and that I were honoured even as are Athene and Apollo, as verily this day beareth evil for the Argives, one and all; and among them shalt thou too be slain, if thou have the heart 13.828. / And the Argives over against them shouted in answer, and forgat not their valour, but abode the oncoming of the best of the Trojans; and the clamour of the two hosts went up to the aether and the splendour of Zeus. 13.829. / I would that I mine own self were all my days as surely the son of Zeus, that beareth the aegis, and my mother were the queenly Hera, and that I were honoured even as are Athene and Apollo, as verily this day beareth evil for the Argives, one and all; and among them shalt thou too be slain, if thou have the heart 13.829. / And the Argives over against them shouted in answer, and forgat not their valour, but abode the oncoming of the best of the Trojans; and the clamour of the two hosts went up to the aether and the splendour of Zeus. 15.251. / on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.252. / on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 23.71. / 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. 23.72. / 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. 23.73. / 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. 23.74. / 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. 24.292. / Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes, 24.328. / driven of wise-hearted Idaeus, and behind came the horses that the old man ever plying the lash drave swiftly through the city; and his kinsfolk all followed wailing aloud as for one faring to his death. But when they had gone down from the city and were come to the plain, 24.468. / But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.469. / But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. So spake Hermes, and departed unto high Olympus; and Priam leapt from his chariot to the ground, 24.470. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.471. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.472. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.473. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.474. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.475. / 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. 24.476. / 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. 24.477. / 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. 24.478. / 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. 24.479. / 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. 24.481. / 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. 24.482. / 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. 24.483. / 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. 24.484. / 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. 24.486. / 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. 24.487. / 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. 24.488. / 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. 24.489. / 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. 24.491. / 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. 24.492. / 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. 24.493. / 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. 24.494. / 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, 24.496. / 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, 24.497. / 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, 24.498. / 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, 24.499. / 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, 24.501. / 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, 24.502. / 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, 24.503. / 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, 24.504. / 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. 24.506. / 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. 24.507. / 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. 24.508. / 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, 24.511. / 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, 24.512. / 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, 24.513. / 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, 24.516. / 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, 24.525. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.526. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.527. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.534. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.535. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.536. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.537. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.538. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.539. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.540. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.541. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.542. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.543. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.544. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.545. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.546. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.547. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.548. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, |
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| 4. Alcman, Poems, 63 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 291 |
| 5. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 397 |
| 6. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 89 |
| 7. Pindar, Nemean Odes, 4.79-4.85, 4.89-4.90, 10.90 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
| 8. Pindar, Olympian Odes, 14.21 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
| 9. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63 |
| 10. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63 |
11. Aeschylus, Eumenides, 1, 10-14, 16-19, 2, 20-27, 3-9, 15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 62| 15. μολόντα δʼ αὐτὸν κάρτα τιμαλφεῖ λεώς, | 15. And at his arrival, the people and Delphus, helmsman and lord of this land, made a great celebration for him. Zeus inspired his heart with prophetic skill and established him as the fourth prophet on this throne; but Loxias is the spokesman of Zeus, his father. |
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12. Aeschylus, Agamemnon, 1301 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191| 1301. ἥκει τόδʼ ἦμαρ· σμικρὰ κερδανῶ φυγῇ. Χορός | 1301. It comes, the day: I shall by flight gain little. CHOROS. |
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| 13. Sophocles, Antigone, 1115-1153, 134-137, 1154 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 290 |
14. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 209| 248b. πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ | 248b. trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing |
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| 15. Sophocles, Oedipus The King, 209-215, 163 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 290 |
| 16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 386 |
17. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 172| 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 | 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, |
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18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 209| 614a. καὶ ἀνθρώπων ἆθλά τε καὶ μισθοὶ καὶ δῶρα γίγνεται πρὸς ἐκείνοις τοῖς ἀγαθοῖς οἷς αὐτὴ παρείχετο ἡ δικαιοσύνη, τοιαῦτʼ ἂν εἴη. | 614a. that the just man receives from gods and men in addition to those blessings which justice herself bestowed. And right fair and abiding rewards, he said. Well, these, I said, are nothing in number and magnitude compared with those that await both after death. And we must listen to the tale of them, said I, in order that each may have received in full what is due to be said of him by our argument. Tell me, he said, |
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| 19. Euripides, Fragments, 22, 948-950, 952-954, 951 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9 |
20. Euripides, Hecuba, 1211-1214 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319| 1214. ἀλλ' ἡνίχ' ἡμεῖς οὐκέτ' ἐσμὲν ἐν φάει — | |
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| 21. Euripides, Hercules Furens, 613 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 373 |
| 22. Euripides, Hippolytus, 22, 948-950, 952-954, 951 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9 |
| 23. Euripides, Ion, 1074-1086, 1122-1128, 1230-1235, 550-553, 715-718, 714 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 63, 291 |
| 24. Euripides, Iphigenia At Aulis, 1211-1214 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 153; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319 |
| 25. Euripides, Medea, 370, 345 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191 |
| 26. Euripides, Alcestis, 20-27, 357-362, 962-972, 356 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319 |
27. Euripides, Bacchae, 10-11, 1349, 1389-1390, 297-300, 312-313, 5, 543-545, 596-599, 6-8, 850, 9, 902-903, 905, 904 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215| 904. εὐδαίμων δʼ ὃς ὕπερθε μόχθων | |
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28. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 397| 216c. γὰρ ἐγὼ τοὺς φιλοσόφους τοιούτους προσαγορεύω. ΣΩ. καὶ καλῶς γε, ὦ φίλε. τοῦτο μέντοι κινδυνεύει τὸ γένος οὐ πολύ τι ῥᾷον ὡς ἔπος εἰπεῖν εἶναι διακρίνειν ἢ τὸ τοῦ θεοῦ· πάνυ γὰρ ἇνδρες οὗτοι παντοῖοι φανταζόμενοι διὰ τὴν τῶν ἄλλων ἄγνοιαν ἐπιστρωφῶσι πόληας Hom. Od. 17.485-7 , οἱ μὴ πλαστῶς ἀλλʼ ὄντως φιλόσοφοι, καθορῶντες ὑψόθεν τὸν τῶν κάτω βίον, καὶ τοῖς μὲν δοκοῦσιν εἶναι τοῦ μηδενὸς τίμιοι , τοῖς δʼ ἄξιοι τοῦ παντός· καὶ τοτὲ μὲν πολιτικοὶ | 216c. I certainly do think he is divine, for I give that epithet to all philosophers. Soc. And rightly, my friend. However, I fancy it is not much easier, if I may say so, to recognize this class, than that of the gods. For these men—I mean those who are not feignedly but really philosophers—appear disguised in all sorts of shapes, thanks to the ignorance of the rest of mankind, and visit the cities, Hom. Od. 17.485-7 beholding from above the life of those below, and they seem to some to be of no worth and to others to be worth everything. And sometimes they appear disguised as statesmen |
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| 29. Aglaosthenes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 51 |
30. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 397| 218b. Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε. | 218b. a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears. |
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31. Aristophanes, Frogs, 103, 209-267, 285-305, 316, 335, 343, 464-480, 913-924, 186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165| 186. τίς ἐς τὸ Λήθης πεδίον, ἢ ς' ̓́Ονου πόκας, | |
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32. Aristophanes, Clouds, 603-606 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 291| 606. κωμαστὴς Διόνυσος. | |
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33. Aristophanes, Women of The Assembly, 1108, 1110-1111, 1109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 295| 1109. ζῶσαν καταπιττώσαντες εἶτα τὼ πόδε | |
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34. Herodotus, Histories, 2.73, 2.171, 4.13-4.15, 4.36, 4.95 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hades place •hades, place Found in books: Bernabe et al. (2013), Redefining Dionysos, 154, 478; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 276 | 2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does. 2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call date Thesmophoria /date , except as much of it as I am not forbidden to mention. ,The daughters of Danaus were those who brought this rite out of Egypt and taught it to the Pelasgian women; afterwards, when the people of the Peloponnese were driven out by the Dorians, it was lost, except in so far as it was preserved by the Arcadians, the Peloponnesian people which was not driven out but left in its home. 4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. 4.14. Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus , who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the title Arimaspea /title , after which he vanished once again. 4.15. Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy , two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas. 4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn. 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. |
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| 35. Philemon, Fragments, 101 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
| 36. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 209 |
| 37. Philemon, Fragments, 101 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
| 38. Theophrastus, Characters, 16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 276, 405 |
39. Aratus Solensis, Phaenomena, 100-107, 109-136, 98-99, 108 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 331| 108. οὔπω λευγαλέου τότε νείκεος ἠπίσταντο | |
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| 40. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 68 |
41. Septuagint, 3 Maccabees, 2.3-2.4, 5.10, 5.16-5.20, 5.36-5.44, 5.47, 6.9, 6.15, 6.18-6.21, 6.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 458, 460, 461 | 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 5.10. Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations. 5.16. The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him. 5.17. When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more. 5.18. After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day. 5.19. But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him, 5.20. the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews!" 5.36. The king, however, reconvened the party in the same manner and urged the guests to return to their celebrating. 5.37. After summoning Hermon he said in a threatening tone, "How many times, you poor wretch, must I give you orders about these things? 5.38. Equip the elephants now once more for the destruction of the Jews tomorrow!" 5.39. But the officials who were at table with him, wondering at his instability of mind, remonstrated as follows: 5.40. "O king, how long will you try us, as though we are idiots, ordering now for a third time that they be destroyed, and again revoking your decree in the matter? 5.41. As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered." 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, 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there. 5.44. Then the friends and officers departed with great joy, and they confidently posted the armed forces at the places in the city most favorable for keeping guard. 5.47. So he, when he had filled his impious mind with a deep rage, rushed out in full force along with the beasts, wishing to witness, with invulnerable heart and with his own eyes, the grievous and pitiful destruction of the aforementioned people. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.19. They opposed the forces of the enemy and filled them with confusion and terror, binding them with immovable shackles. 6.20. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.21. The beasts turned back upon the armed forces following them and began trampling and destroying them. 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government." |
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42. Cicero, Tusculan Disputations, 3.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148| 3.63. Sed haec omnia faciunt opites ita fieri oportere. itaque et Aeschines aescinnes X corr. V c in de cor. 77 Demosthenem demostenem X (de- monstenem K) invehitur, quod is septimo die post filiae mortem hostias immolavisset. at quam quam excopiose X (ex del. V 1 aut c ) quam et copiose s (et in r. B) rhetorice, quam cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) copiose! quas sententias colligit, quae verba contorquet! ut licere quidvis quodvis V 1 rhetori intellegas. quae nemo probaret, nisi insitum illud in animis haberemus, omnis bonos interitu suorum quam gravissime maerere oportere. ex hoc evenit, ut in animi doloribus alii solitudines captent, ut ait Homerus de Bellerophonte: Qui miser in campis maerens errabat Aleis Z 201 Aleis Be- roaldus alienis ( unde V c errat, tum errat maerens V rec ) Ipse suum cor edens, edens V 2 M evidens X hominum vestigia vitans; vitas X corr. V c et Nioba fingitur lapidea propter aeternum, credo, in cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) luctu silentium, Hecubam haecubam X (he c ubam V) autem putant propter animi acerbitatem quandam et rabiem fingi in canem esse conversam. sunt autem alii, quos quos V 1 aut c R 2 quo X in luctu cum ipsa solitudine loqui saepe delectat, ut illa apud Ennium Enn. Med. sc. 257 nutrix: Cupi/do cepit mi/seram nunc me pro/loqui Caelo a/tque terrae Me/deai Medeai Turn. Medeae mi/serias. | |
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| 43. Musaeus Ephesius, Titulus, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 351 |
| 44. Philodemus of Gadara, De Pietate \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 65 |
| 45. Philodemus, (Pars I) \ On Piety, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 65 |
46. Ovid, Metamorphoses, 10.26, 10.56, 10.60-10.61, 10.72-10.85, 11.1-11.8, 11.50-11.60, 11.86, 13.898, 15.391 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hades, place •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 478; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 345, 346| 10.26. vicit Amor. Supera deus hic bene notus in ora est, 10.56. hic, ne deficeret, metuens avidusque videndi 10.60. Iamque iterum moriens non est de coniuge quicquam 10.61. questa suo: quid enim nisi se quereretur amatam? 10.72. Orantem frustraque iterum transire volentem 10.73. portitor arcuerat. Septem tamen ille diebus 10.74. squalidus in ripa Cereris sine munere sedit: 10.75. cura dolorque animi lacrimaeque alimenta fuere. 10.76. Esse deos Erebi crudeles questus, in altam 10.77. se recipit Rhodopen pulsumque aquilonibus Haemum. 10.78. Tertius aequoreis inclusum piscibus annum 10.79. finierat Titan, omnemque refugerat Orpheus 10.80. femineam venerem, seu quod male cesserat illi, 10.81. sive fidem dederat. Multas tamen ardor habebat 10.82. iungere se vati, multae doluere repulsae. 10.83. Ille etiam Thracum populis fuit auctor amorem 10.84. in teneros transferre mares citraque iuventam 10.85. aetatis breve ver et primos carpere flores. 11.1. Carmine dum tali silvas animosque ferarum 11.2. Threicius vates et saxa sequentia ducit, 11.3. ecce nurus Ciconum, tectae lymphata ferinis 11.4. pectora velleribus, tumuli de vertice cernunt 11.5. Orphea percussis sociantem carmina nervis. 11.6. E quibus una, leves iactato crine per auras, 11.7. “en,” ait “en hic est nostri contemptor!” et hastam 11.8. vatis Apollinei vocalia misit in ora, 11.50. Membra iacent diversa locis. Caput, Hebre, lyramque 11.51. excipis, et (mirum!) medio dum labitur amne, 11.52. flebile nescio quid queritur lyra, flebile lingua 11.53. murmurat exanimis, respondent flebile ripae. 11.54. Iamque mare invectae flumen populare relinquunt 11.55. et Methymnaeae potiuntur litore Lesbi. 11.56. Hic ferus expositum peregrinis anguis harenis 11.57. os petit et sparsos stillanti rore capillos. 11.58. Tandem Phoebus adest morsusque inferre parantem 11.59. arcet et in lapidem rictus serpentis apertos 11.60. congelat et patulos, ut erant, indurat hiatus. 11.86. cumque choro meliore sui vineta Timoli 13.898. Desierat Galatea loqui, coetuque soluto 15.391. Haec tamen ex aliis generis primordia ducunt: | |
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47. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 407 | 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. |
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| 48. Hyginus, Fabulae (Genealogiae), 136 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 478 |
49. Dionysius of Halycarnassus, Roman Antiquities, 8.52.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 | 8.52.4. And if there is in very truth a place which will receive men's souls when released from the body, it is not that subterranean and gloomy place where, men say, the unhappy dwell, that will receive mine, nor the region called the Plain of Lethe, but the pure ether high up in the heavens, where, as report has it, those who are sprung from the gods dwell, enjoying a happy and a blessed life; and to them my soul will relate your piety and the acts of kindness with which you honoured her, and will ever ask the gods to requite you with glorious rewards. |
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50. Diodorus Siculus, Historical Library, 4.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 331 | 4.2. 1. The Greek account of Dionysus runs like this: Cadmus, the son of Agenor, was sent forth from Phoenicia by the king to seek out Europê, under orders either to bring him the maiden or never to come back to Phoenicia. After Cadmus had traversed a wide territory without being able to find her, he despaired of ever returning to his home; and when he had arrived in Boeotia, in obedience to the oracle which he had received he founded the city of Thebes. Here he made his home and marrying Harmonia, the daughter of Aphroditê, he begat by her Semelê, Ino, Autonoê, Agavê, and Polydorus.,2. Semelê was loved by Zeus because of her beauty, but since he had his intercourse with her secretly and without speech she thought that the god despised her; consequently she made the request of him that he come to her embraces in the same manner as in his approaches to Hera.,3. Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but Semelê, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care.,4. Consequently, since Dionysus was reared in Nysa, he received the name he bears from Zeus and Nysa. And Homer bears witness to this in his Hymns, when he says: There is a certain Nysa, mountain high, With forests thick, in Phoenicê afar, Close to Aegyptus' streams. ,5. After he had received his rearing by the nymphs in Nysa, they say, he made the discovery of wine and taught mankind how to cultivate the vine. And as he visited the inhabited world almost in its entirety, he brought much land under cultivation and in return for this received most high honours at the hands of all men. He also discovered the drink made out of barley and called by some zythos, the bouquet of which is not much inferior to that of wine. The preparation of this drink he taught to those peoples whose country was unsuited to the cultivation of the vine.,6. He also led about with himself an army composed not only of men but of women as well, and punished such men as were unjust and impious. In Boeotia, out of gratitude to the land of his birth, he freed all the cities and founded a city whose name signified independence, which he called Eleutherae. |
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| 51. Plutarch, Greek And Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 408 |
| 52. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 407 |
| 53. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 291 |
54. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 205 | 943c. Each of the two separations naturally occurs in this fashion: All soul, whether without mind or with it, when it has issued from the body is destined to wander in the region between earth and moon but not for an equal time. Unjust and licentious souls pay penalties for their offences; but the good souls must in the gentlest part of the air, which they call "the meads of Hades," pass a certain set time sufficient to purge and blow away the pollutions contracted from the body as from an evil odour. Then, as if brought home from banishment abroad, they savour joy most like that of initiates, which attended by glad expectation is mingled with confusion and excitement. |
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| 55. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 408 |
| 56. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 155 |
| 57. Phlegon of Tralles, On Miraculous Things, 1-3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 336 |
| 58. Plutarch, Virtues of Women, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 291 |
59. Apollodorus, Bibliotheca, 3.3.1, 3.4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 132, 478| 3.3.1. Δευκαλίωνι δὲ ἐγένοντο Ἰδομενεύς τε καὶ Κρήτη καὶ νόθος Μόλος. Γλαῦκος δὲ ἔτι νήπιος ὑπάρχων, μῦν διώκων εἰς μέλιτος πίθον πεσὼν ἀπέθανεν. ἀφανοῦς δὲ ὄντος αὐτοῦ Μίνως πολλὴν ζήτησιν ποιούμενος περὶ τῆς εὑρέσεως ἐμαντεύετο. Κούρητες δὲ εἶπον αὐτῷ τριχρώματον ἐν ταῖς ἀγέλαις ἔχειν βοῦν, τὸν δὲ τὴν ταύτης χρόαν 1 -- ἄριστα εἰκάσαι δυνηθέντα καὶ ζῶντα τὸν παῖδα ἀποδώσειν. συγκληθέντων δὲ τῶν μάντεων Πολύιδος ὁ Κοιρανοῦ τὴν χρόαν τῆς βοὸς εἴκασε βάτου καρπῷ, καὶ ζητεῖν τὸν παῖδα ἀναγκασθεὶς διά τινος μαντείας ἀνεῦρε. λέγοντος δὲ Μίνωος ὅτι δεῖ καὶ ζῶντα ἀπολαβεῖν αὐτόν, ἀπεκλείσθη σὺν τῷ νεκρῷ. ἐν ἀμηχανίᾳ δὲ πολλῇ τυγχάνων εἶδε δράκοντα ἐπὶ τὸν νεκρὸν ἰόντα· τοῦτον βαλὼν λίθῳ ἀπέκτεινε, δείσας μὴ κἂν 2 -- αὐτὸς τελευτήσῃ, εἴ τι τὸ σῶμα πάθοι. 1 -- ἔρχεται δὲ ἕτερος δράκων, καὶ θεασάμενος νεκρὸν τὸν πρότερον 2 -- ἄπεισιν, εἶτα ὑποστρέφει πόαν κομίζων, καὶ ταύτην ἐπιτίθησιν ἐπὶ πᾶν τὸ τοῦ ἑτέρου σῶμα· ἐπιτεθείσης δὲ τῆς πόας ἀνέστη. θεασάμενος δὲ Πολύιδος καὶ θαυμάσας, τὴν αὐτὴν πόαν προσενεγκὼν τῷ τοῦ Γλαύκου σώματι ἀνέστησεν. 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. | |
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| 60. Apollonius Dyscolus, On Syntax, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 395 |
| 61. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 460 |
| 62. Lucian, Sacrifices, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 141 |
63. Pausanias, Description of Greece, 2.2.5, 2.2.7, 2.31.1-2.31.2, 2.37.5-2.37.6, 8.6.5, 8.37.5, 9.12.3-9.12.4, 9.16.7, 9.39-9.40, 9.39.7, 10.4.3, 10.6.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hades place •hades, place Found in books: Bernabe et al. (2013), Redefining Dionysos, 51, 90, 154, 291, 292, 408; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165| 2.2.5. ἔστι δὲ καὶ ἄλλο ἐν Θεσσαλίᾳ Λαΐδος φάμενον μνῆμα εἶναι· παρεγένετο γὰρ καὶ ἐς Θεσσαλίαν ἐρασθεῖσα Ἱπποστράτου. τὸ δὲ ἐξ ἀρχῆς ἐξ Ὑκάρων αὐτὴν τῶν ἐν Σικελίᾳ λέγεται παῖδα οὖσαν ὑπὸ Νικίου καὶ Ἀθηναίων ἁλῶναι, πραθεῖσαν δὲ ἐς Κόρινθον ὑπερβαλέσθαι κάλλει τὰς τότε ἑταίρας, θαυμασθῆναί τε· οὕτω παρὰ Κορινθίοις ὡς ἀμφισβητεῖν σφᾶς καὶ νῦν ἔτι Λαΐδος. 2.2.7. τὰ δὲ λεγόμενα ἐς τὰ ξόανα καὶ ἐγὼ γράφω. Πενθέα ὑβρίζοντα ἐς Διόνυσον καὶ ἄλλα τολμᾶν λέγουσι καὶ τέλος ἐς τὸν Κιθαιρῶνα ἐλθεῖν ἐπὶ κατασκοπῇ τῶν γυναικῶν, ἀναβάντα δὲ ἐς δένδρον θεάσασθαι τὰ ποιούμενα· τὰς δέ, ὡς ἐφώρασαν, καθελκύσαι τε αὐτίκα Πενθέα καὶ ζῶντος ἀποσπᾶν ἄλλο ἄλλην τοῦ σώματος. ὕστερον δέ, ὡς Κορίνθιοι λέγουσιν, ἡ Πυθία χρᾷ σφισιν ἀνευρόντας τὸ δένδρον ἐκεῖνο ἴσα τῷ θεῷ σέβειν· καὶ ἀπʼ αὐτοῦ διὰ τόδε τὰς εἰκόνας πεποίηνται ταύτας. 2.31.1. ἐν τῇ ἀγορᾷ Τροιζηνίων ναὸς καὶ ἀγάλματα Ἀρτέμιδός ἐστι Σωτείρας· Θησέα δὲ ἐλέγετο ἱδρύσασθαι καὶ ὀνομάσαι Σώτειραν, ἡνίκα Ἀστερίωνα τὸν Μίνω καταγωνισάμενος ἀνέστρεψεν ἐκ τῆς Κρήτης. ἀξιολογώτατον δὲ εἶναι τοῦτο ἔδοξέν οἱ τῶν κατειργασμένων, οὐ τοσοῦτον ἐμοὶ δοκεῖν ὅτι ἀνδρείᾳ τοὺς ἀποθανόντας ὑπὸ Θησέως ὑπερέβαλεν ὁ Ἀστερίων, ἀλλὰ τό τε ἐκ τοῦ λαβυρίνθου δυσέξοδον καὶ τὸ λαθόντα ἀποδρᾶναι μετὰ τὸ ἔργον ἐποίησεν εἰκότα τὸν λόγον ὡς προνοίᾳ θείᾳ καὶ αὐτὸς ἀνασωθείη Θησεὺς καὶ οἱ σὺν αὐτῷ. 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. 2.37.6. καὶ τόδε ἤκουσα ἄλλο· τὸ ὕδωρ τῆς λίμνης ὡς ἰδόντα εἰκάσαι γαληνόν ἐστι καὶ ἠρεμαῖον, παρεχόμενον δὲ ὄψιν τοιαύτην διανήχεσθαι τολμήσαντα πάντα τινὰ καθέλκειν πέφυκε καὶ ἐς βυθὸν ὑπολαβὸν ἀπήνεγκε. περίοδος δὲ τῆς λίμνης ἐστὶν οὐ πολλή, ἀλλὰ ὅσον τε σταδίου τρίτον· ἐπὶ δὲ τοῖς χείλεσιν αὐτῆς πόα καὶ σχοῖνοι πεφύκασι. τὰ δὲ ἐς αὐτὴν Διονύσῳ δρώμενα ἐν νυκτὶ κατὰ ἔτος ἕκαστον οὐχ ὅσιον ἐς ἅπαντας ἦν μοι γράψαι. 8.6.5. προελθόντι δὲ ἐκ τῶν Μελαγγείων, ἀπέχοντι τῆς πόλεως στάδια ὡς ἑπτὰ ἔστι κρήνη καλουμένη Μελιαστῶν· οἱ Μελιασταὶ δὲ οὗτοι δρῶσι τὰ ὄργια τοῦ Διονύσου, καὶ Διονύσου τε μέγαρον πρὸς τῇ κρήνῃ καὶ Ἀφροδίτης ἐστὶν ἱερὸν Μελαινίδος. ἐπίκλησιν δὲ ἡ θεὸς ταύτην κατʼ ἄλλο μὲν ἔσχεν οὐδέν, ὅτι δὲ ἀνθρώπων μὴ τὰ πάντα αἱ μίξεις ὥσπερ τοῖς κτήνεσι μεθʼ ἡμέραν, τὰ πλείω δέ εἰσιν ἐν νυκτί. 8.37.5. πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς. 9.12.3. φασὶ δὲ οἱ Θηβαῖοι, καθότι τῆς ἀκροπόλεως ἀγορά σφισιν ἐφʼ ἡμῶν πεποίηται, Κάδμου τὸ ἀρχαῖον οἰκίαν εἶναι· θαλάμων δὲ ἀποφαίνουσι τοῦ μὲν Ἁρμονίας ἐρείπια καὶ ὃν Σεμέλης φασὶν εἶναι, τοῦτον δὲ καὶ ἐς ἡμᾶς ἔτι ἄβατον φυλάσσουσιν ἀνθρώποις. Ἑλλήνων δὲ τοῖς ἀποδεχομένοις ᾆσαι Μούσας ἐς τὸν Ἁρμονίας γάμον τὸ χωρίον ἐστὶν ἐπὶ τῆς ἀγορᾶς, ἔνθα δή φασι τὰς θεὰς ᾆσαι. 9.12.4. λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους . 9.16.7. καὶ οἰκίας τῆς Λύκου τὰ ἐρείπια καὶ Σεμέλης μνῆμά ἐστιν, Ἀλκμήνης δὲ οὐ μνῆμα· γενέσθαι δὲ αὐτὴν ὡς ἀπέθανε λίθον φασὶν ἐξ ἀνθρώπου, καὶ Μεγαρεῦσι τὰ ἐς αὐτὴν οὐχ ὁμολογοῦσι· διάφορα δὲ καὶ τὰ λοιπὰ ὡς τὸ πολὺ ἀλλήλοις λέγουσιν Ἕλληνες. Θηβαίοις δὲ ἐνταῦθα καὶ τὰ μνήματα πεποίηται τῶν Ἀμφίονος παίδων, χωρὶς μὲν τῶν ἀρσένων, ἰδίᾳ δὲ ταῖς παρθένοις. 9.39.7. πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. 10.4.3. τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν. 10.6.4. οἱ δὲ Καστάλιόν τε ἄνδρα αὐτόχθονα καὶ θυγατέρα ἐθέλουσιν αὐτῷ γενέσθαι Θυίαν, καὶ ἱερᾶσθαί τε τὴν Θυίαν Διονύσῳ πρῶτον καὶ ὄργια ἀγαγεῖν τῷ θεῷ· ἀπὸ ταύτης δὲ καὶ ὕστερον ὅσαι τῷ Διονύσῳ μαίνονται Θυιάδας καλεῖσθαι σφᾶς ὑπὸ ἀνθρώπων· Ἀπόλλωνος δʼ οὖν παῖδα καὶ Θυίας νομίζουσιν εἶναι Δελφόν. οἱ δὲ μητρὸς μὲν Μελαίνης φασὶν αὐτόν, θυγατρὸς Κηφισοῦ. | 2.2.5. There is in Thessaly another tomb which claims to be that of Lais, for she went to that country also when she fell in love with Hippostratus. The story is that originally she was of Hycara in Sicily . Taken captive while yet a girl by Nicias and the Athenians, she was sold and brought to Corinth , where she surpassed in beauty the courtesans of her time, and so won the admiration of the Corinthians that even now they claim Lais as their own. 2.2.7. and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Cithaeron, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree. 2.31.1. In the market-place of Troezen is a temple of Artemis Saviour, with images of the goddess. It was said that the temple was founded and the name Saviour given by Theseus when he returned from Crete after overcoming Asterion the son of Minos. This victory he considered the most noteworthy of his achievements, not so much, in my opinion, because Asterion was the bravest of those killed by Theseus, but because his success in unravelling the difficult Maze and in escaping unnoticed after the exploit made credible the saying that it was divine providence that brought Theseus and his company back in safety. 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. 2.37.6. This, too, I heard. The water of the lake is, to all appearance, calm and quiet but, although it is such to look at, every swimmer who ventures to cross it is dragged down, sucked into the depths, and swept away. The circumference of the lake is not great, being about one-third of a stade. Upon its banks grow grass and rushes. The nocturnal rites performed every year in honor of Dionysus I must not divulge to the world at large. 8.6.5. Farther off from Melangeia, about seven stades distant from Mantineia , there is a well called the Well of the Meliasts. These Meliasts celebrate the orgies of Dionysus. Near the well is a hall of Dionysus and a sanctuary of Black Aphrodite. This surname of the goddess is simply due to the fact that men do not, as the beasts do, have sexual intercourse always by day, but in most cases by night. 8.37.5. By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Hera's oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the god's sufferings. 9.12.3. The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang. 9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. 9.16.7. There are also ruins of the house of Lycus, and the tomb of Semele, but Alcmena has no tomb. It is said that on her death she was turned from human form to a stone, but the Theban account does not agree with the Megarian. The Greek legends generally have for the most part different versions. Here too at Thebes are the tombs of the children of Amphion. The boys lie apart; the girls are buried by themselves. 9.39.7. First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. 10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads. 10.6.4. Others maintain that Castalius, an aboriginal, had a daughter Thyia, who was the first to be priestess of Dionysus and celebrate orgies in honor of the god. It is said that later on men called after her Thyiads all women who rave in honor of Dionysus. At any rate they hold that Delphus was a son of Apollo and Thyia. Others say that his mother was Melaena, daughter of Cephisus. |
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| 64. Aelian, Nature of Animals, 5.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 478 |
| 65. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 51 |
| 66. Clement of Alexandria, Exhortation To The Greeks, 2.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 154 |
| 67. Lucian, Astrology, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319 |
| 68. Lucian, On Mourning, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 |
69. Diogenes Laertius, Lives of The Philosophers, 8.21, 8.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 154 | 8.21. The same authority, as we have seen, asserts that Pythagoras took his doctrines from the Delphic priestess Themistoclea. Hieronymus, however, says that, when he had descended into Hades, he saw the soul of Hesiod bound fast to a brazen pillar and gibbering, and the soul of Homer hung on a tree with serpents writhing about it, this being their punishment for what they had said about the gods; he also saw under torture those who would not remain faithful to their wives. This, says our authority, is why he was honoured by the people of Croton. Aristippus of Cyrene affirms in his work On the Physicists that he was named Pythagoras because he uttered the truth as infallibly as did the Pythian oracle. 8.41. Hermippus gives another anecdote. Pythagoras, on coming to Italy, made a subterranean dwelling and enjoined on his mother to mark and record all that passed, and at what hour, and to send her notes down to him until he should ascend. She did so. Pythagoras some time afterwards came up withered and looking like a skeleton, then went into the assembly and declared he had been down to Hades, and even read out his experiences to them. They were so affected that they wept and wailed and looked upon him as divine, going so far as to send their wives to him in hopes that they would learn some of his doctrines; and so they were called Pythagorean women. Thus far Hermippus. |
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| 70. Nonnus, Dionysiaca, 35.58-35.72, 35.75, 37.4-37.6, 39.357-39.358, 41.178-41.182 (4th cent. CE - 5th cent. CE) Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 478 |
| 71. Hesychius of Miletus, Fragments, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 132 |
| 72. Proclus, Commentary On Plato'S Republic, 339.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 141 |
| 73. Papyri, Derveni Papyrus, 5.371, 26.2, 26.50 Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 374, 395, 397, 405 |
| 74. Carmina Popularia, Pmg, 879 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 281 |
| 75. Philodamus Scarpheus, Fgrhist 328, 1.22 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 291 |
| 76. Epigraphy, Igdolbia, 93 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 68 |
| 77. Epigraphy, Seg, 19.379, 36.694 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 68, 90 |
| 78. Bacchylides, Odes, 19.45-19.51 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 89 |
79. Vergil, Georgics, 4.86-4.87, 4.106-4.107, 4.212, 4.620 Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 347| 4.86. Hi motus animorum atque haec certamina tanta 4.87. pulveris exigui iactu compressa quiescent. 4.106. Nec magnus prohibere labor: tu regibus alas 4.107. eripe; non illis quisquam cunctantibus altum 4.212. observant. Rege incolumi mens omnibus una est; | |
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| 80. Isocrates, Epistulae, None Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 153 |
81. Vergil, Aeneis, 6.36, 6.475, 6.540-6.543, 6.650-6.676 Tagged with subjects: •hades place •hades, place Found in books: Bernabe et al. (2013), Redefining Dionysos, 478; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 174, 346 | 6.36. The Minotaur—of monstrous loves the sign. 6.475. Unconquered chieftain, thou wilt set me free! 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, 6.650. 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 |
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| 82. Epigraphy, Hepding 1910, None Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 439 |
| 83. Epigraphy, Schmidt, Mdai, Aa 6.,1881, None Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 439 |
| 89. Plinius, Nh, 7.178-7.179 Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 336 |
| 93. Pindar, P., 11.7 Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 161 |
| 94. Eratosthenes Cyrenaeus, Catasterismi, 24 Tagged with subjects: •hades place Found in books: Bernabe et al. (2013), Redefining Dionysos, 63 |
| 96. Homeric Hymns, Ven., 237 Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
| 98. Orphic Hymns., Fragments, 474.4-474.6, 474.11-474.13, 474.15-474.16, 475.13, 492.9-492.10 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 132; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 167, 215, 345 |
| 99. Orphic Hymns., Hymni, 40.10, 41.4, 85.4 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 439; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 405, 407 |
| 100. Hesiod, Titanomachia (Fragmenta), None Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 351 |
| 102. Heraclitus Lesbius, Fragments, None Tagged with subjects: •hades, place Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 9, 397 |
| 104. Philemon Iunior, Fragments, 101 Tagged with subjects: •hades (place) Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 148 |
