1. Septuagint, Tobit, 1.6-1.8, 6.13 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenism/Hellenistic • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic, Age • Jerusalem, Hellenistic period • Judea, in the Hellenistic period
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 133; Katzoff (2019), On Jews in the Roman World: Collected Studies. 298; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 143
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1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7 of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8 the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father.
6.13 Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber.'' None |
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2. Hebrew Bible, Deuteronomy, 5.9, 6.4, 6.14-6.15, 10.4, 24.16, 28.15-28.69, 31.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Chronicler, alleged allusions of to Hellenization • Fragments of Hellenistic Jewish Authors, (public) Jewish libraries • Fragments of Hellenistic Jewish Authors, composition and dissemination • Greeks, Hellenes, Greekness • Hellenism and Hellenistic World • Hellenism, Hellenistic period • Hellenistic Judaism • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, • Hellenistic, writings • city-gate, forerunner of synagogue, Hellenistic period • hellenization
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 103, 114; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Feldman (2006), Judaism and Hellenism Reconsidered, 73; Gera (2014), Judith, 128; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 45; Levine (2005), The Ancient Synagogue, The First Thousand Years, 38; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 27; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 50; Schiffman (1983), Testimony and the Penal Code, 141, 142; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 300; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 129
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5.9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
6.14 לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃ 6.15 כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃
10.4 וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃
24.16 לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃
28.15 וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 28.16 אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17 אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18 אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19 אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃' '28.21 יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22 יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23 וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24 יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25 יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26 וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27 יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים וּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28 יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31 שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32 בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33 פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34 וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35 יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36 יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37 וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38 זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39 כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41 בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42 כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43 הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44 הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45 וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.46 וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ 28.47 תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49 יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51 וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52 וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54 הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56 הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58 אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.59 וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ 28.61 גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.62 וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.63 וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.64 וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65 וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66 וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 28.67 בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.68 וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 28.69 אֵלֶּה דִבְרֵי הַבְּרִית אֲ\u200dשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃
31.9 וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃'' None | sup>
5.9 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
6.14 Ye shall not go after other gods, of the gods of the peoples that are round about you; 6.15 for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth.
10.4 And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me.
24.16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.
28.15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. 28.16 Cursed shalt thou be in the city, and cursed shalt thou be in the field. 28.17 Cursed shall be thy basket and thy kneading-trough. 28.18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. 28.19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 28.20 The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me. 28.21 The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. 28.22 The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish. 28.23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 28.24 The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 28.25 The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26 And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.27 The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28.28 The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 28.30 Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof. 28.31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee. 28.32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand. 28.33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: 28.34 o that thou shalt be mad for the sight of thine eyes which thou shalt see. 28.35 The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. 28.36 The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone. 28.37 And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away. 28.38 Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39 Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40 Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41 Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42 All thy trees and the fruit of thy land shall the locust possess. 28.43 The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. 28.44 He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45 And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. 28.46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; 28.47 because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.49 The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; 28.50 a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. 28.51 And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.52 And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 28.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. 28.54 The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; 28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. 28.56 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; 28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. 28.58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God; 28.59 then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 28.60 And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee. 28.61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 28.62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. 28.63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it. 28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65 And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66 And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. 28.67 In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. 28.68 And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you. 28.69 These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.
31.9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.'' None |
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3. Hebrew Bible, Esther, 9.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Motifs (Thematic), Hellenistic Virtues Bestowed Upon Jews
Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 132; Schwartz (2008), 2 Maccabees, 173
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9.15 וַיִּקָּהֲלוּ היהודיים הַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃'' None | sup>
9.15 And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand.'' None |
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4. Hebrew Bible, Exodus, 1.14, 2.11, 14.28, 15.1-15.2, 15.20, 20.5, 20.8-20.11, 20.19-20.20, 21.1, 22.27, 23.20, 24.10-24.11, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristobulus, Hellenistic accommodation • Ezekiel, Tragedian, Exagōge, Hellenistic tragedy • Fragments of Hellenistic Jewish Authors, connections between Eusebius and Clement • Fragments of Hellenistic Jewish Authors, excerpts in Eusebius • Fragments of Hellenistic Jewish Authors, public libraries • Greeks, Hellenes, Greekness • Hebraism and Hellenism • Helen • Hellenism • Hellenism and Hellenistic World • Hellenism, Hellenistic • Hellenism, Hellenistic period • Hellenistic • Hellenistic kings • Hellenistic period • Hellenistic religion, • Hellenistic synagogal prayers • Hellenistic, • Hellenistic, institutions and practices • Hellenistic, writings • Hellenists (Jewish fraction) • Judaism in Egypt, Jewish responses to Hellenistic culture • allegory/allegorical, Jewish-Hellenistic allegory • hermeneutics, Hellenistic and rabbinic • interpretation, Hellenistic Jewish
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 103; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 160, 163, 175, 250, 252, 254, 257, 259, 260, 284; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 173; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 160, 168; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 174, 176; Gera (2014), Judith, 161, 296, 297, 321, 335, 345, 447; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 260; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 50; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 166; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 50, 54, 56, 167; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113; Schiffman (1983), Testimony and the Penal Code, 152, 174; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 288, 293; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149, 611; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 128, 129; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 23
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1.14 וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃
2.11 וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃
14.28 וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא־נִשְׁאַר בָּהֶם עַד־אֶחָד׃
15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1 נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃' '15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
20.8 זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11 כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃
20.19 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃
21.1 אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃
21.1 וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃
22.27 אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ 24.11 וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
34.29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31 וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32 וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33 וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34 וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35 וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃'' None | sup>
1.14 And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.
2.11 And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.
14.28 And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.
15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.8 Remember the sabbath day, to keep it holy. 20.9 Six days shalt thou labour, and do all thy work; 20.10 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 20.11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
20.19 And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven. 20.20 Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.
21.1 Now these are the ordices which thou shalt set before them.
22.27 Thou shalt not revile God, nor curse a ruler of thy people.
23.20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.
24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 24.11 And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.
34.29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him. 34.30 And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him. 34.31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them. 34.32 And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 34.33 And when Moses had done speaking with them, he put a veil on his face. 34.34 But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. 34.35 And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.' ' None |
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5. Hebrew Bible, Genesis, 1.1, 1.3, 1.6-1.7, 1.26-1.28, 2.2-2.3, 2.7, 2.19-2.20, 3.4-3.5, 3.19, 5.22-5.24, 12.13, 18.19, 18.33, 25.3, 34.5, 34.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, questionally Jewish • Creation and ownership, Hellenistic views • Culture, Hellenistic • Ezekiel, Tragedian, Exagōge, Hellenistic tragedy • Greeks, Hellenes, Greekness • Hebraism and Hellenism • Helen • Hellenism • Hellenism, Hellenistic • Hellenism, summary of rabbinic interaction with • Hellenism/Hellenistic • Hellenism/hellenization • Hellenistic • Hellenistic Jewish traditions • Hellenistic Judaism • Hellenistic drama • Hellenistic synagogal prayers • Hellenistic, • Hellenistic, Age • Hellenistic, institutions and practices • Hellenistic, of antediluvian age • Hellenistic, writings • Hellenistic-Roman Age, world • Hellenists (Jewish fraction) • Jew/Jewish, mysticism, Hellenistic-Jewish • Jewish-Hellenistic Literature • Jews, in Hellenistic period • Judaism, Acceptance of Hellenism • Judaism, Hellenistic • Judaism, Hellenistic Judaism • Philo of Alexandria, and Hellenistic Judaism • Platonism, Effects on Hellenistic philosophy • interpretation, Hellenistic Jewish • women, Hellenization and
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 72; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 61; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 181; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 90; Corley (2002), Ben Sira's Teaching on Friendship, 74, 153, 214; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 44; Feldman (2006), Judaism and Hellenism Reconsidered, 125; Gera (2014), Judith, 244, 296, 297, 306, 345, 472; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 14, 22, 125, 130; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 84; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 30; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 22, 146; Levison (2009), Filled with the Spirit, 21; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 138, 155, 156; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 399; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 98, 104; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 44; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 304; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 227, 228; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 302, 322; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 151, 167; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 159, 160, 161, 167, 170, 184, 185, 204; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 54, 78, 89; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 53; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 93, 153, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149, 327; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 103, 126; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 23
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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃
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׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.2 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2 וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.19 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃' 3.4 וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
18.19 כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
18.33 וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃
25.3 וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּים׃
25.3 וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃
34.5 וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃
34.27 בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃'' None | sup>
1.1 In the beginning God created the heaven and the earth.
1.3 And God said: ‘Let there be light.’ And there was light.
1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
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. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.2 And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
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.
2.19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.
2.20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
3.4 And the serpent said unto the woman: ‘Ye shall not surely die; 3.5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him.
12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
18.19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’
18.33 And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
25.3 And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
34.5 Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
34.27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.' ' None |
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6. Hebrew Bible, Leviticus, 15.18, 18.20, 25.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, Hellenistic • Fiction, Hellenistic and Roman • Hebrews and Hellenists • Hellenism/hellenization • Hellenistic genre, fable as • Hellenistic, writings • Judaism in Egypt, Jewish responses to Hellenistic culture • King, Helen • Law, Hellenistic
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 161; Esler (2000), The Early Christian World, 139; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 351; Gera (2014), Judith, 306; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 157; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 52; Sly (1990), Philo's Perception of Women, 77; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 188; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 129, 133
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15.18 וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃' 25.14 וְכִי־תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל־תּוֹנוּ אִישׁ אֶת־אָחִיו׃'' None | sup>
15.18 The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.
18.20 And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
25.14 And if thou sell aught unto thy neighbour, or buy of thy neighbour’s hand, ye shall not wrong one another.' ' None |
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7. Hebrew Bible, Malachi, 3.23-3.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic, Jewish Hellenistic
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 176; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 170
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3.23 הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24 וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃sup>
3.23 Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD. 3.24 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. | |
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8. Hebrew Bible, Numbers, 36.6-36.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Egypt, Hellenistic • Hellenism/Hellenistic
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 298; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 132
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36.6 זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים׃ 36.7 וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃ 36.8 וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ 36.9 וְלֹא־תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר כִּי־אִישׁ בְּנַחֲלָתוֹ יִדְבְּקוּ מַטּוֹת בְּנֵי יִשְׂרָאֵל׃'' None | sup>
36.6 This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married. 36.7 So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers. 36.8 And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers. 36.9 So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.’'' None |
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9. Hebrew Bible, Proverbs, 8.22-8.31, 13.11, 25.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cato the Censor, deeply Hellenized Roman author • God, As Benevolent Hellenistic King • Hebraism and Hellenism • Hellenism • Hellenism/Hellenistic • Hellenism/Hellenistic Period • Hellenism/Hellenistic culture • Hellenistic Judaism, Writings comprising • Hellenistic genre, fable as • Historiography, Hellenistic • Judaism in Egypt, Jewish responses to Hellenistic culture
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 408; Feldman (2006), Judaism and Hellenism Reconsidered, 25; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 14; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 43, 81; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 37; Schwartz (2008), 2 Maccabees, 284; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 183; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 243; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 104
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8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24 בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25 בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26 עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27 בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28 בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃' '8.31 מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃
13.11 הוֹן מֵהֶבֶל יִמְעָט וְקֹבֵץ עַל־יָד יַרְבֶּה׃'' None | sup>
8.22 The LORD made me as the beginning of His way, The first of His works of old. 8.23 I was set up from everlasting, from the beginning, Or ever the earth was. 8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25 Before the mountains were settled, Before the hills was I brought forth; 8.26 While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27 When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28 When He made firm the skies above, When the fountains of the deep showed their might, 8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30 Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.31 Playing in His habitable earth, And my delights are with the sons of men.
13.11 Wealth gotten by vanity shall be diminished; But he that gathereth little by little shall increase. .' ' None |
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10. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic, • Hellenistic-Roman Age, world
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 93; 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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11. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic religion, • Hellenistic,
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 151
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12. Hebrew Bible, 1 Kings, 1.40 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic religion, • Hellenistic, institutions and practices
Found in books: Gera (2014), Judith, 161; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 149
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1.40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.'' None |
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13. Hebrew Bible, 1 Samuel, 8.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic
Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 147; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 436
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8.16 וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃'' None | sup>
8.16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.'' None |
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14. Hebrew Bible, Isaiah, 6.3, 11.4, 44.9-44.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism/Hellenistic Period, Culture • Hellenism/hellenization • Hellenistic synagogal prayers • Jew/Jewish, Hellenistic • Judaism in Egypt, Jewish responses to Hellenistic culture • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 79; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 250; Corley (2002), Ben Sira's Teaching on Friendship, 161; Levison (2009), Filled with the Spirit, 8; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 44; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 113
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6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
44.9 יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃' ' None | sup>
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
44.9 They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed. 44.10 Who hath fashioned a god, or molten an image That is profitable for nothing?'' None |
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15. Hebrew Bible, Jeremiah, 23.29, 25.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism, summary of rabbinic interaction with • Hellenistic • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic period • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 461; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 258; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 29; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 226
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23.29 הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃
25.11 וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃'' None | sup>
23.29 Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?
25.11 And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.'' None |
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16. Hebrew Bible, Judges, 3.9, 3.15, 6.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, in the Septuagint • Hellenistic, institutions and practices
Found in books: Gera (2014), Judith, 318; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 218, 219
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3.9 וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃
3.15 וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב׃
6.36 וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אִם־יֶשְׁךָ מוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃'' None | sup>
3.9 And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.
3.15 But when the children of Yisra᾽el cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Binyamini, a left-handed man, and by him the children of Yisra᾽el sent a present to ῾Eglon the king of Mo᾽av.
6.36 And Gid῾on said to God, If Thou wilt save Yisra᾽el by my hand, as Thou hast said,'' None |
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17. Hesiod, Works And Days, 60-105, 225-229, 650-651 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Euripides, Helen • Helen • Helen of Sparta/Troy • Helen, and double • Hellen (progenitor of Hellenes) • Hellenistic and Roman myth/history, literature • Judaism, Acceptance of Hellenism • dialogue, between late Hellenistic and imperial texts • kingship ideology, Hellenistic
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 205; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 71; Welch (2015), Tarpeia: Workings of a Roman Myth. 26
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60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92 νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93 αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95 ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96 μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97 ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98 ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99 αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι.
225 Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227 τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228 εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229 ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς·
650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, 651 εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ ' None | sup>
60 And duped me. So great anguish shall befall 61 Both you and future mortal men. A thing 62 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 65 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 71 Her how to weave; upon her head allure 72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 75 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 85 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 90 A bane to all mankind. When they had hatched 91 This perfect trap, Hermes, that man of fame, 92 The gods’ swift messenger, was then dispatched 93 To Epimetheus. Epimetheus, though, 94 Ignored Prometheus’ words not to receive 95 A gift from Zeus but, since it would cause woe 96 To me, so send it back; he would perceive 97 This truth when he already held the thing. 98 Before this time men lived quite separately, 99 Grief-free, disease-free, free of suffering, 100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 102 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 105 Still safe within its lip, not leaping out
225 Perses – heed justice and shun haughtiness; 226 It aids no common man: nobles can’t stay 227 It easily because it will oppre 228 Us all and bring disgrace. The better way 229 Is Justice, who will outstrip Pride at last.
650 of your sharp-toothed dog; do not scant his meat 651 In case The One Who Sleeps by Day should dare ' None |
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18. Hesiod, Theogony, 26-31, 96, 182-183, 191-192, 201-202, 421-424, 560-612, 633-634, 901-906, 913, 942 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Gorgias, Encomium of Helen • Helen • Helen of Sparta/Troy • Helen of Troy • Helen, • Helen, and double • Helen, epichoric vs. panhellenic, • Helen,, in Stesichorus • Hellenic • Hellenism • Hellenistic • Hellenistic and Roman myth/history, literature • Hellenistic encomia • Hellenistic ideology of kingship • Hellenistic ruler cult • Judaism, Acceptance of Hellenism • King, Helen • Stesichorus, Helen, • pan-hellenic sacrifice
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 90; Bernabe et al. (2013), Redefining Dionysos, 9, 222, 238, 264; Bowie (2021), Essays on Ancient Greek Literature and Culture, 505; Edmunds (2021), Greek Myth, 2; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 29; Hesk (2000), Deception and Democracy in Classical Athens, 147; Hitch (2017), Animal sacrifice in the ancient Greek world, 148; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 77; Keith and Myers (2023), Vergil and Elegy. 6; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 149; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 93; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 60, 147; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 67; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 76; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 199; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 124, 125; Welch (2015), Tarpeia: Workings of a Roman Myth. 26; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48
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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. 29 ὣς ἔφασαν κοῦραι μεγάλου Διὸς ἀρτιέπειαι· 30 καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 31 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν
96 ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι
182 ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός·'183 ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι,
191 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 192 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν
201 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202 γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ.
421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν,
560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 591 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 5
96 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 609 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν.
633 οἳ δʼ ἄρʼ ἀπʼ Οὐλύμποιο θεοί, δωτῆρες ἐάων, 634 οὓς τέκεν ἠύκομος Ῥείη Κρόνῳ εὐνηθεῖσα.
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
913 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς
942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. ' None | sup>
26 of Helicon, and in those early day 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity, 29 Mere wretched bellies, we know how to tell 30 False things that yet seem true, but we know well 31 How to speak truth at will.” Thus fluidly
96 Their undertakings and unswervingly
182 And of it shaped a sickle, then relayed'183 Her scheme to all her brood in consolation,
191 At what he said vast Earth was glad at heart 192 And in an ambush set her child apart
201 Descend behind him, because Earth conceived 202 The Furies and the Giants, who all wore
421 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius;
560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 591 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 5
96 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 609 Marked them with shining fat. “O how unfair,” 610 Spoke out the lord of gods and men, “to share 611 That way, most glorious lord and progeny 612 of Iapetus.” Zeus, whose sagacity
633 By the famous Limping God at his behest. 634 Bright-eyed Athene made sure she was dressed
901 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range.
913 And at his feet the mighty Heaven reeled
942 Causes the sacred earth to melt: just so ' None |
|
19. Homer, Iliad, 1.1, 1.5-1.7, 1.518-1.519, 1.528-1.530, 2.4-2.77, 2.87-2.93, 2.142, 2.155-2.207, 2.214-2.215, 2.220-2.221, 2.279-2.282, 2.323-2.329, 2.339, 2.485, 2.848, 3.22, 3.39, 3.121-3.128, 3.130-3.131, 3.139-3.144, 3.154-3.244, 3.290-3.294, 3.329, 3.380-3.381, 3.383-3.421, 3.424-3.427, 3.430, 3.441-3.447, 5.302-5.304, 5.311-5.362, 5.385-5.391, 5.736, 5.891, 6.55-6.60, 6.130-6.140, 6.148-6.149, 6.199, 6.208, 6.234-6.236, 6.249-6.250, 6.289-6.292, 6.303, 6.305, 6.344-6.345, 6.354, 6.356-6.358, 7.55, 7.355, 9.409, 9.412-9.413, 9.447-9.480, 9.484, 9.524-9.599, 9.647-9.648, 14.30-14.32, 14.153, 14.197-14.210, 14.214, 14.315-14.328, 14.354-14.360, 16.179-16.192, 16.783-16.804, 18.35, 18.40, 18.48, 18.52-18.64, 18.82-18.83, 18.88-18.93, 18.95-18.96, 18.98-18.106, 18.264, 18.288-18.296, 18.509-18.540, 18.570-18.572, 18.590-18.594, 21.595, 22.105-22.107, 22.214, 22.226, 23.66, 23.70-23.74, 23.83-23.90, 24.28-24.30, 24.54, 24.129-24.131, 24.468-24.469, 24.486-24.487, 24.525-24.533, 24.723, 24.727-24.729, 24.764, 24.768-24.772, 24.775 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeneas and Odysseus, Lavinia and Helen • Aphrodite, and Helen • Authorship, of Hellenized orientals • Colluthus, Abduction of Helen • Demand for Helen’s Return, The (Sophocles) • Euripides, Helen • Ezekiel, Exagoge, and Hellenistic tragedy • Fiction, Hellenistic and Roman • Gorgias, Encomium of Helen • Helen • Helen (of Troy) • Helen of Sparta/Troy • Helen of Troy • Helen of Troy, oaths sworn by • Helen of Troy, suitors oath • Helen, • Helen, and Menelaus scene • Helen, epichoric vs. panhellenic, • Helen, narratives about • Helenes apaitesis (Sophocles) • Hellenism/Hellenistic • Hellenism/Hellenistic Period • Hellenism/Hellenistic culture, rabbinic knowledge of Greek literature • Hellenism/hellenization • Hellenistic • Hellenistic Period, • Hellenistic and Roman myth/history, literature • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman emperors • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic philosophy, ideas about anger • Hellenistic ruler cult • Hellenistic, • Judaism and Hellenism • Judaism, Acceptance of Hellenism • Menelaus, and Helen • Odysseus, and Helen • Paris (see also Helen and Paris”) • Paris and Helen • Theoxenia, Delphi, defining Hellenicity (Greekness) • Theseus, Dioskouroi and Helen • Thessaly, role in shaping Hellenicity • Troades debate between Hecuba and Helen • Virgil, and Hellenistic philosophy • agency, of Helen • anthropomorphism, debate between Helen and Hecuba in Troades and • eros, debate between Hecuba and Helen in Troades on • gaze and perception, in Colluthus’ Rape of Helen • grammarians, Hellenistic-Imperial • hellenismos / Hellenic • playwrights, tragedy (Hellenistic), Men of Pherae • playwrights, tragedy (Hellenistic), Moschion • playwrights, tragedy (Hellenistic), Themistocles • sophia, wisdom in debate between Helen and Hecuba in Troades • suitors (of Helen) oath
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 23; Bernabe et al. (2013), Redefining Dionysos, 106, 161, 239; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 268, 269, 440; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 873; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 17; Bowie (2021), Essays on Ancient Greek Literature and Culture, 121, 541; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 46, 210, 227; Cairns (1989), Virgil's Augustan Epic. 154, 158; Corley (2002), Ben Sira's Teaching on Friendship, 8; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 100, 233; Edmunds (2021), Greek Myth, 2, 30, 37, 38, 113; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 161; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 278; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 18, 101, 130, 134, 146, 237, 238, 299; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 20; Gera (2014), Judith, 334, 345; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 51, 53, 54; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 49; Graver (2007), Stoicism and Emotion, 3; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 315, 317; Gruen (2011), Rethinking the Other in Antiquity, 87; Hawes (2021), Pausanias in the World of Greek Myth, 133; Hayes (2022), The Literature of the Sages: A Re-Visioning, 327; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 578; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9, 22; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 81; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 226, 227, 231; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 560; Katzoff (2019), On Jews in the Roman World: Collected Studies. 311; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 7, 55, 78; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 198; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196, 198; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 198; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 22, 43; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101, 102, 140; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 45; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 31, 42, 216; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 40; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 156, 158, 162; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 484; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 68, 72, 76, 80; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 83; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 146, 153; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 30, 32; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173, 186, 304, 459; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 24, 50; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 11, 78, 183, 186; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 15, 22, 38; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142, 203; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 38, 40, 44, 48; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109, 134; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 66, 67; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 176; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 253, 261; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 22, 66; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 61, 198; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 6, 144, 163; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 332; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 23; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 33; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 148; Welch (2015), Tarpeia: Workings of a Roman Myth. 20, 24; Wolfsdorf (2020), Early Greek Ethics, 128; Xinyue (2022), Politics and Divinization in Augustan Poetry, 92; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 49, 55, 56, 57, 58, 109, 110, 116, 202, 203, 204, 205, 217, 699, 708
sup>
1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 1.6 ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε 1.7 Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
1.518 ἦ δὴ λοίγια ἔργʼ ὅ τέ μʼ ἐχθοδοπῆσαι ἐφήσεις
1.519 Ἥρῃ ὅτʼ ἄν μʼ ἐρέθῃσιν ὀνειδείοις ἐπέεσσιν·
1.528 ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
1.529 ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος
1.530 κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
2.4 τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. 2.5 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6 πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.7 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 2.8 βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9 ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο 2.10 πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω· 2.11 θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς 2.12 πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν 2.13 Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.14 ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.15 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται. 2.16 ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε· 2.17 καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν, 2.18 βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν 2.19 εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.20 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς 2.21 Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· 2.22 τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· 2.23 εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.24 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα 2.25 ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.26 νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.27 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 2.28 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.29 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.32 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.33 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη 2.34 αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ. 2.35 ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ 2.36 τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· 2.37 φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ 2.38 νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· 2.39 θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε
2.40 Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας.
2.41 ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή·
2.42 ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα
2.43 καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος·
2.44 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα,
2.45 ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον·
2.46 εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ
2.47 σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων·
2.48 ἠὼς μέν ῥα θεὰ προσεβήσετο μακρὸν Ὄλυμπον
2.49 Ζηνὶ φόως ἐρέουσα καὶ ἄλλοις ἀθανάτοισιν· 2.50 αὐτὰρ ὃ κηρύκεσσι λιγυφθόγγοισι κέλευσε 2.51 κηρύσσειν ἀγορὴν δὲ κάρη κομόωντας Ἀχαιούς· 2.52 οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.53 βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων 2.54 Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· 2.55 τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· 2.56 κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.57 ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ 2.58 εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· 2.59 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· 2.61 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, 2.64 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· 2.70 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν 2.71 ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. 2.72 ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· 2.73 πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, 2.74 καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· 2.75 ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν. 2.76 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη
2.87 ἠΰτε ἔθνεα εἶσι μελισσάων ἁδινάων 2.88 πέτρης ἐκ γλαφυρῆς αἰεὶ νέον ἐρχομενάων, 2.89 βοτρυδὸν δὲ πέτονται ἐπʼ ἄνθεσιν εἰαρινοῖσιν· 2.90 αἳ μέν τʼ ἔνθα ἅλις πεποτήαται, αἳ δέ τε ἔνθα· 2.91 ὣς τῶν ἔθνεα πολλὰ νεῶν ἄπο καὶ κλισιάων 2.92 ἠϊόνος προπάροιθε βαθείης ἐστιχόωντο 2.93 ἰλαδὸν εἰς ἀγορήν· μετὰ δέ σφισιν ὄσσα δεδήει
2.142 ὣς φάτο, τοῖσι δὲ θυμὸν ἐνὶ στήθεσσιν ὄρινε
2.155 ἔνθά κεν Ἀργείοισιν ὑπέρμορα νόστος ἐτύχθη 2.156 εἰ μὴ Ἀθηναίην Ἥρη πρὸς μῦθον ἔειπεν· 2.157 ὢ πόποι αἰγιόχοιο Διὸς τέκος Ἀτρυτώνη, 2.158 οὕτω δὴ οἶκον δὲ φίλην ἐς πατρίδα γαῖαν 2.159 Ἀργεῖοι φεύξονται ἐπʼ εὐρέα νῶτα θαλάσσης, 2.160 κὰδ δέ κεν εὐχωλὴν Πριάμῳ καὶ Τρωσὶ λίποιεν 2.161 Ἀργείην Ἑλένην, ἧς εἵνεκα πολλοὶ Ἀχαιῶν 2.162 ἐν Τροίῃ ἀπόλοντο φίλης ἀπὸ πατρίδος αἴης· 2.163 ἀλλʼ ἴθι νῦν κατὰ λαὸν Ἀχαιῶν χαλκοχιτώνων· 2.164 σοῖς ἀγανοῖς ἐπέεσσιν ἐρήτυε φῶτα ἕκαστον, 2.165 μηδὲ ἔα νῆας ἅλα δʼ ἑλκέμεν ἀμφιελίσσας. 2.166 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ γλαυκῶπις Ἀθήνη, 2.167 βῆ δὲ κατʼ Οὐλύμποιο καρήνων ἀΐξασα· 2.168 καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν. 2.169 εὗρεν ἔπειτʼ Ὀδυσῆα Διὶ μῆτιν ἀτάλαντον 2.170 ἑσταότʼ· οὐδʼ ὅ γε νηὸς ἐϋσσέλμοιο μελαίνης 2.171 ἅπτετʼ, ἐπεί μιν ἄχος κραδίην καὶ θυμὸν ἵκανεν· 2.172 ἀγχοῦ δʼ ἱσταμένη προσέφη γλαυκῶπις Ἀθήνη· 2.173 διογενὲς Λαερτιάδη πολυμήχανʼ Ὀδυσσεῦ, 2.175 φεύξεσθʼ ἐν νήεσσι πολυκλήϊσι πεσόντες, 2.176 κὰδ δέ κεν εὐχωλὴν Πριάμῳ καὶ Τρωσὶ λίποιτε 2.178 ἐν Τροίῃ ἀπόλοντο φίλης ἀπὸ πατρίδος αἴης; 2.179 ἀλλʼ ἴθι νῦν κατὰ λαὸν Ἀχαιῶν, μηδʼ ἔτʼ ἐρώει, 2.180 σοῖς δʼ ἀγανοῖς ἐπέεσσιν ἐρήτυε φῶτα ἕκαστον, 2.182 ὣς φάθʼ, ὃ δὲ ξυνέηκε θεᾶς ὄπα φωνησάσης, 2.183 βῆ δὲ θέειν, ἀπὸ δὲ χλαῖναν βάλε· τὴν δὲ κόμισσε 2.184 κῆρυξ Εὐρυβάτης Ἰθακήσιος ὅς οἱ ὀπήδει· 2.185 αὐτὸς δʼ Ἀτρεΐδεω Ἀγαμέμνονος ἀντίος ἐλθὼν 2.186 δέξατό οἱ σκῆπτρον πατρώϊον ἄφθιτον αἰεί· 2.187 σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων. 2.188 ὅν τινα μὲν βασιλῆα καὶ ἔξοχον ἄνδρα κιχείη 2.189 τὸν δʼ ἀγανοῖς ἐπέεσσιν ἐρητύσασκε παραστάς· 2.190 δαιμόνιʼ οὔ σε ἔοικε κακὸν ὣς δειδίσσεσθαι, 2.191 ἀλλʼ αὐτός τε κάθησο καὶ ἄλλους ἵδρυε λαούς· 2.192 οὐ γάρ πω σάφα οἶσθʼ οἷος νόος Ἀτρεΐωνος· 2.193 νῦν μὲν πειρᾶται, τάχα δʼ ἴψεται υἷας Ἀχαιῶν. 2.194 ἐν βουλῇ δʼ οὐ πάντες ἀκούσαμεν οἷον ἔειπε. 2.195 μή τι χολωσάμενος ῥέξῃ κακὸν υἷας Ἀχαιῶν· 2.196 θυμὸς δὲ μέγας ἐστὶ διοτρεφέων βασιλήων, 2.197 τιμὴ δʼ ἐκ Διός ἐστι, φιλεῖ δέ ἑ μητίετα Ζεύς. 2.198 ὃν δʼ αὖ δήμου τʼ ἄνδρα ἴδοι βοόωντά τʼ ἐφεύροι, 2.199 τὸν σκήπτρῳ ἐλάσασκεν ὁμοκλήσασκέ τε μύθῳ· 2.200 δαιμόνιʼ ἀτρέμας ἧσο καὶ ἄλλων μῦθον ἄκουε, 2.201 οἳ σέο φέρτεροί εἰσι, σὺ δʼ ἀπτόλεμος καὶ ἄναλκις 2.202 οὔτέ ποτʼ ἐν πολέμῳ ἐναρίθμιος οὔτʼ ἐνὶ βουλῇ· 2.203 οὐ μέν πως πάντες βασιλεύσομεν ἐνθάδʼ Ἀχαιοί· 2.204 οὐκ ἀγαθὸν πολυκοιρανίη· εἷς κοίρανος ἔστω, 2.205 εἷς βασιλεύς, ᾧ δῶκε Κρόνου πάϊς ἀγκυλομήτεω 2.206 σκῆπτρόν τʼ ἠδὲ θέμιστας, ἵνά σφισι βουλεύῃσι. 2.207 ὣς ὅ γε κοιρανέων δίεπε στρατόν· οἳ δʼ ἀγορὴν δὲ
2.214 μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν, 2.215 ἀλλʼ ὅ τι οἱ εἴσαιτο γελοίϊον Ἀργείοισιν
2.220 ἔχθιστος δʼ Ἀχιλῆϊ μάλιστʼ ἦν ἠδʼ Ὀδυσῆϊ· 2.221 τὼ γὰρ νεικείεσκε· τότʼ αὖτʼ Ἀγαμέμνονι δίῳ
2.279 ἔστη σκῆπτρον ἔχων· παρὰ δὲ γλαυκῶπις Ἀθήνη 2.280 εἰδομένη κήρυκι σιωπᾶν λαὸν ἀνώγει, 2.281 ὡς ἅμα θʼ οἳ πρῶτοί τε καὶ ὕστατοι υἷες Ἀχαιῶν 2.282 μῦθον ἀκούσειαν καὶ ἐπιφρασσαίατο βουλήν·
2.323 τίπτʼ ἄνεῳ ἐγένεσθε κάρη κομόωντες Ἀχαιοί; 2.324 ἡμῖν μὲν τόδʼ ἔφηνε τέρας μέγα μητίετα Ζεὺς 2.325 ὄψιμον ὀψιτέλεστον, ὅου κλέος οὔ ποτʼ ὀλεῖται. 2.326 ὡς οὗτος κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτὴν 2.327 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα, 2.328 ὣς ἡμεῖς τοσσαῦτʼ ἔτεα πτολεμίξομεν αὖθι, 2.329 τῷ δεκάτῳ δὲ πόλιν αἱρήσομεν εὐρυάγυιαν.
2.339 πῇ δὴ συνθεσίαι τε καὶ ὅρκια βήσεται ἥμιν;
2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα,
2.848 αὐτὰρ Πυραίχμης ἄγε Παίονας ἀγκυλοτόξους
3.22 ἐρχόμενον προπάροιθεν ὁμίλου μακρὰ βιβάντα,
3.39 Δύσπαρι εἶδος ἄριστε γυναιμανὲς ἠπεροπευτὰ
3.121 Ἶρις δʼ αὖθʼ Ἑλένῃ λευκωλένῳ ἄγγελος ἦλθεν 3.122 εἰδομένη γαλόῳ Ἀντηνορίδαο δάμαρτι, 3.123 τὴν Ἀντηνορίδης εἶχε κρείων Ἑλικάων 3.124 Λαοδίκην Πριάμοιο θυγατρῶν εἶδος ἀρίστην. 3.125 τὴν δʼ εὗρʼ ἐν μεγάρῳ· ἣ δὲ μέγαν ἱστὸν ὕφαινε 3.126 δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους 3.127 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων, 3.128 οὕς ἑθεν εἵνεκʼ ἔπασχον ὑπʼ Ἄρηος παλαμάων·
3.130 δεῦρʼ ἴθι νύμφα φίλη, ἵνα θέσκελα ἔργα ἴδηαι
3.139 ὣς εἰποῦσα θεὰ γλυκὺν ἵμερον ἔμβαλε θυμῷ 3.140 ἀνδρός τε προτέρου καὶ ἄστεος ἠδὲ τοκήων· 3.141 αὐτίκα δʼ ἀργεννῇσι καλυψαμένη ὀθόνῃσιν 3.142 ὁρμᾶτʼ ἐκ θαλάμοιο τέρεν κατὰ δάκρυ χέουσα 3.143 οὐκ οἴη, ἅμα τῇ γε καὶ ἀμφίπολοι δύʼ ἕποντο, 3.144 Αἴθρη Πιτθῆος θυγάτηρ, Κλυμένη τε βοῶπις·
3.154 οἳ δʼ ὡς οὖν εἴδονθʼ Ἑλένην ἐπὶ πύργον ἰοῦσαν, 3.155 ἦκα πρὸς ἀλλήλους ἔπεα πτερόεντʼ ἀγόρευον· 3.156 οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157 τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158 αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159 ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160 μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο. 3.161 ὣς ἄρʼ ἔφαν, Πρίαμος δʼ Ἑλένην ἐκαλέσσατο φωνῇ· 3.162 δεῦρο πάροιθʼ ἐλθοῦσα φίλον τέκος ἵζευ ἐμεῖο, 3.163 ὄφρα ἴδῃ πρότερόν τε πόσιν πηούς τε φίλους τε· 3.164 οὔ τί μοι αἰτίη ἐσσί, θεοί νύ μοι αἴτιοί εἰσιν 3.165 οἵ μοι ἐφώρμησαν πόλεμον πολύδακρυν Ἀχαιῶν· 3.166 ὥς μοι καὶ τόνδʼ ἄνδρα πελώριον ἐξονομήνῃς 3.167 ὅς τις ὅδʼ ἐστὶν Ἀχαιὸς ἀνὴρ ἠΰς τε μέγας τε. 3.168 ἤτοι μὲν κεφαλῇ καὶ μείζονες ἄλλοι ἔασι, 3.169 καλὸν δʼ οὕτω ἐγὼν οὔ πω ἴδον ὀφθαλμοῖσιν, 3.170 οὐδʼ οὕτω γεραρόν· βασιλῆϊ γὰρ ἀνδρὶ ἔοικε. 3.171 τὸν δʼ Ἑλένη μύθοισιν ἀμείβετο δῖα γυναικῶν· 3.172 αἰδοῖός τέ μοί ἐσσι φίλε ἑκυρὲ δεινός τε· 3.173 ὡς ὄφελεν θάνατός μοι ἁδεῖν κακὸς ὁππότε δεῦρο 3.174 υἱέϊ σῷ ἑπόμην θάλαμον γνωτούς τε λιποῦσα 3.175 παῖδά τε τηλυγέτην καὶ ὁμηλικίην ἐρατεινήν. 3.176 ἀλλὰ τά γʼ οὐκ ἐγένοντο· τὸ καὶ κλαίουσα τέτηκα. 3.177 τοῦτο δέ τοι ἐρέω ὅ μʼ ἀνείρεαι ἠδὲ μεταλλᾷς· 3.178 οὗτός γʼ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων, 3.179 ἀμφότερον βασιλεύς τʼ ἀγαθὸς κρατερός τʼ αἰχμητής· 3.180 δαὴρ αὖτʼ ἐμὸς ἔσκε κυνώπιδος, εἴ ποτʼ ἔην γε. 3.181 ὣς φάτο, τὸν δʼ ὁ γέρων ἠγάσσατο φώνησέν τε· 3.182 ὦ μάκαρ Ἀτρεΐδη μοιρηγενὲς ὀλβιόδαιμον, 3.183 ἦ ῥά νύ τοι πολλοὶ δεδμήατο κοῦροι Ἀχαιῶν. 3.184 ἤδη καὶ Φρυγίην εἰσήλυθον ἀμπελόεσσαν, 3.185 ἔνθα ἴδον πλείστους Φρύγας ἀνέρας αἰολοπώλους 3.186 λαοὺς Ὀτρῆος καὶ Μυγδόνος ἀντιθέοιο, 3.187 οἵ ῥα τότʼ ἐστρατόωντο παρʼ ὄχθας Σαγγαρίοιο· 3.188 καὶ γὰρ ἐγὼν ἐπίκουρος ἐὼν μετὰ τοῖσιν ἐλέχθην 3.189 ἤματι τῷ ὅτε τʼ ἦλθον Ἀμαζόνες ἀντιάνειραι· 3.190 ἀλλʼ οὐδʼ οἳ τόσοι ἦσαν ὅσοι ἑλίκωπες Ἀχαιοί. 3.191 δεύτερον αὖτʼ Ὀδυσῆα ἰδὼν ἐρέεινʼ ὁ γεραιός· 3.192 εἴπʼ ἄγε μοι καὶ τόνδε φίλον τέκος ὅς τις ὅδʼ ἐστί· 3.193 μείων μὲν κεφαλῇ Ἀγαμέμνονος Ἀτρεΐδαο, 3.194 εὐρύτερος δʼ ὤμοισιν ἰδὲ στέρνοισιν ἰδέσθαι. 3.195 τεύχεα μέν οἱ κεῖται ἐπὶ χθονὶ πουλυβοτείρῃ, 3.196 αὐτὸς δὲ κτίλος ὣς ἐπιπωλεῖται στίχας ἀνδρῶν· 3.197 ἀρνειῷ μιν ἔγωγε ἐΐσκω πηγεσιμάλλῳ, 3.198 ὅς τʼ οἰῶν μέγα πῶϋ διέρχεται ἀργεννάων. 3.199 τὸν δʼ ἠμείβετʼ ἔπειθʼ Ἑλένη Διὸς ἐκγεγαυῖα· 3.200 οὗτος δʼ αὖ Λαερτιάδης πολύμητις Ὀδυσσεύς, 3.201 ὃς τράφη ἐν δήμῳ Ἰθάκης κραναῆς περ ἐούσης 3.202 εἰδὼς παντοίους τε δόλους καὶ μήδεα πυκνά. 3.203 τὴν δʼ αὖτʼ Ἀντήνωρ πεπνυμένος ἀντίον ηὔδα· 3.204 ὦ γύναι ἦ μάλα τοῦτο ἔπος νημερτὲς ἔειπες· 3.205 ἤδη γὰρ καὶ δεῦρό ποτʼ ἤλυθε δῖος Ὀδυσσεὺς 3.206 σεῦ ἕνεκʼ ἀγγελίης σὺν ἀρηϊφίλῳ Μενελάῳ· 3.207 τοὺς δʼ ἐγὼ ἐξείνισσα καὶ ἐν μεγάροισι φίλησα, 3.208 ἀμφοτέρων δὲ φυὴν ἐδάην καὶ μήδεα πυκνά. 3.209 ἀλλʼ ὅτε δὴ Τρώεσσιν ἐν ἀγρομένοισιν ἔμιχθεν 3.210 στάντων μὲν Μενέλαος ὑπείρεχεν εὐρέας ὤμους, 3.211 ἄμφω δʼ ἑζομένω γεραρώτερος ἦεν Ὀδυσσεύς· 3.212 ἀλλʼ ὅτε δὴ μύθους καὶ μήδεα πᾶσιν ὕφαινον 3.213 ἤτοι μὲν Μενέλαος ἐπιτροχάδην ἀγόρευε, 3.214 παῦρα μὲν ἀλλὰ μάλα λιγέως, ἐπεὶ οὐ πολύμυθος 3.215 οὐδʼ ἀφαμαρτοεπής· ἦ καὶ γένει ὕστερος ἦεν. 3.216 ἀλλʼ ὅτε δὴ πολύμητις ἀναΐξειεν Ὀδυσσεὺς 3.217 στάσκεν, ὑπαὶ δὲ ἴδεσκε κατὰ χθονὸς ὄμματα πήξας, 3.218 σκῆπτρον δʼ οὔτʼ ὀπίσω οὔτε προπρηνὲς ἐνώμα, 3.219 ἀλλʼ ἀστεμφὲς ἔχεσκεν ἀΐδρεϊ φωτὶ ἐοικώς·
3.220 φαίης κε ζάκοτόν τέ τινʼ ἔμμεναι ἄφρονά τʼ αὔτως.
3.221 ἀλλʼ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη
3.222 καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίῃσιν,
3.223 οὐκ ἂν ἔπειτʼ Ὀδυσῆΐ γʼ ἐρίσσειε βροτὸς ἄλλος·
3.224 οὐ τότε γʼ ὧδʼ Ὀδυσῆος ἀγασσάμεθʼ εἶδος ἰδόντες.
3.225 τὸ τρίτον αὖτʼ Αἴαντα ἰδὼν ἐρέεινʼ ὃ γεραιός·
3.226 τίς τὰρ ὅδʼ ἄλλος Ἀχαιὸς ἀνὴρ ἠΰς τε μέγας τε
3.227 ἔξοχος Ἀργείων κεφαλήν τε καὶ εὐρέας ὤμους;
3.228 τὸν δʼ Ἑλένη τανύπεπλος ἀμείβετο δῖα γυναικῶν·
3.229 οὗτος δʼ Αἴας ἐστὶ πελώριος ἕρκος Ἀχαιῶν· 3.230 Ἰδομενεὺς δʼ ἑτέρωθεν ἐνὶ Κρήτεσσι θεὸς ὣς 3.231 ἕστηκʼ, ἀμφὶ δέ μιν Κρητῶν ἀγοὶ ἠγερέθονται. 3.232 πολλάκι μιν ξείνισσεν ἀρηΐφιλος Μενέλαος 3.233 οἴκῳ ἐν ἡμετέρῳ ὁπότε Κρήτηθεν ἵκοιτο. 3.234 νῦν δʼ ἄλλους μὲν πάντας ὁρῶ ἑλίκωπας Ἀχαιούς, 3.235 οὕς κεν ἐῢ γνοίην καί τʼ οὔνομα μυθησαίμην· 3.236 δοιὼ δʼ οὐ δύναμαι ἰδέειν κοσμήτορε λαῶν 3.237 Κάστορά θʼ ἱππόδαμον καὶ πὺξ ἀγαθὸν Πολυδεύκεα 3.238 αὐτοκασιγνήτω, τώ μοι μία γείνατο μήτηρ. 3.239 ἢ οὐχ ἑσπέσθην Λακεδαίμονος ἐξ ἐρατεινῆς, 3.240 ἢ δεύρω μὲν ἕποντο νέεσσʼ ἔνι ποντοπόροισι, 3.241 νῦν αὖτʼ οὐκ ἐθέλουσι μάχην καταδύμεναι ἀνδρῶν 3.242 αἴσχεα δειδιότες καὶ ὀνείδεα πόλλʼ ἅ μοί ἐστιν. 3.243 ὣς φάτο, τοὺς δʼ ἤδη κάτεχεν φυσίζοος αἶα 3.244 ἐν Λακεδαίμονι αὖθι φίλῃ ἐν πατρίδι γαίῃ.
3.290 αὐτὰρ ἐγὼ καὶ ἔπειτα μαχήσομαι εἵνεκα ποινῆς 3.291 αὖθι μένων, ἧός κε τέλος πολέμοιο κιχείω. 3.292 ἦ, καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέϊ χαλκῷ· 3.293 καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας 3.294 θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός.
3.329 δῖος Ἀλέξανδρος Ἑλένης πόσις ἠϋκόμοιο.
3.380 ἔγχεϊ χαλκείῳ· τὸν δʼ ἐξήρπαξʼ Ἀφροδίτη 3.381 ῥεῖα μάλʼ ὥς τε θεός, ἐκάλυψε δʼ ἄρʼ ἠέρι πολλῇ,
3.383 αὐτὴ δʼ αὖ Ἑλένην καλέουσʼ ἴε· τὴν δὲ κίχανε 3.384 πύργῳ ἐφʼ ὑψηλῷ, περὶ δὲ Τρῳαὶ ἅλις ἦσαν· 3.385 χειρὶ δὲ νεκταρέου ἑανοῦ ἐτίναξε λαβοῦσα, 3.386 γρηῒ δέ μιν ἐϊκυῖα παλαιγενέϊ προσέειπεν 3.387 εἰροκόμῳ, ἥ οἱ Λακεδαίμονι ναιετοώσῃ 3.388 ἤσκειν εἴρια καλά, μάλιστα δέ μιν φιλέεσκε· 3.389 τῇ μιν ἐεισαμένη προσεφώνεε δῖʼ Ἀφροδίτη·
3.390 δεῦρʼ ἴθʼ· Ἀλέξανδρός σε καλεῖ οἶκον δὲ νέεσθαι.
3.391 κεῖνος ὅ γʼ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσι
3.392 κάλλεΐ τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης
3.393 ἀνδρὶ μαχεσσάμενον τόν γʼ ἐλθεῖν, ἀλλὰ χορὸν δὲ
3.394 ἔρχεσθʼ, ἠὲ χοροῖο νέον λήγοντα καθίζειν.
3.395 ὣς φάτο, τῇ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινε·
3.396 καί ῥʼ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρὴν
3.397 στήθεά θʼ ἱμερόεντα καὶ ὄμματα μαρμαίροντα,
3.398 θάμβησέν τʼ ἄρʼ ἔπειτα ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·
3.399 δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.400 ἦ πῄ με προτέρω πολίων εὖ ναιομενάων 3.401 ἄξεις, ἢ Φρυγίης ἢ Μῃονίης ἐρατεινῆς, 3.402 εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων· 3.403 οὕνεκα δὴ νῦν δῖον Ἀλέξανδρον Μενέλαος 3.404 νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδʼ ἄγεσθαι, 3.405 τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης; 3.406 ἧσο παρʼ αὐτὸν ἰοῦσα, θεῶν δʼ ἀπόεικε κελεύθου, 3.407 μηδʼ ἔτι σοῖσι πόδεσσιν ὑποστρέψειας Ὄλυμπον, 3.408 ἀλλʼ αἰεὶ περὶ κεῖνον ὀΐζυε καί ἑ φύλασσε, 3.409 εἰς ὅ κέ σʼ ἢ ἄλοχον ποιήσεται ἢ ὅ γε δούλην. 3.410 κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· 3.411 κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω 3.412 πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. 3.413 τὴν δὲ χολωσαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.414 μή μʼ ἔρεθε σχετλίη, μὴ χωσαμένη σε μεθείω, 3.415 τὼς δέ σʼ ἀπεχθήρω ὡς νῦν ἔκπαγλʼ ἐφίλησα, 3.416 μέσσῳ δʼ ἀμφοτέρων μητίσομαι ἔχθεα λυγρὰ 3.417 Τρώων καὶ Δαναῶν, σὺ δέ κεν κακὸν οἶτον ὄληαι. 3.418 ὣς ἔφατʼ, ἔδεισεν δʼ Ἑλένη Διὸς ἐκγεγαυῖα, 3.419 βῆ δὲ κατασχομένη ἑανῷ ἀργῆτι φαεινῷ 3.420 σιγῇ, πάσας δὲ Τρῳὰς λάθεν· ἦρχε δὲ δαίμων.
3.424 τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη 3.425 ἀντίʼ Ἀλεξάνδροιο θεὰ κατέθηκε φέρουσα· 3.426 ἔνθα κάθιζʼ Ἑλένη κούρη Διὸς αἰγιόχοιο 3.427 ὄσσε πάλιν κλίνασα, πόσιν δʼ ἠνίπαπε μύθῳ·
3.441 ἀλλʼ ἄγε δὴ φιλότητι τραπείομεν εὐνηθέντε· 3.442 οὐ γάρ πώ ποτέ μʼ ὧδέ γʼ ἔρως φρένας ἀμφεκάλυψεν, 3.443 οὐδʼ ὅτε σε πρῶτον Λακεδαίμονος ἐξ ἐρατεινῆς 3.444 ἔπλεον ἁρπάξας ἐν ποντοπόροισι νέεσσι, 3.445 νήσῳ δʼ ἐν Κραναῇ ἐμίγην φιλότητι καὶ εὐνῇ, 3.446 ὥς σεο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
5.302 σμερδαλέα ἰάχων· ὃ δὲ χερμάδιον λάβε χειρὶ 5.303 Τυδεΐδης μέγα ἔργον ὃ οὐ δύο γʼ ἄνδρε φέροιεν, 5.304 οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος.
5.311 καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312 εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313 μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314 ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315 πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316 ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318 ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319 οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320 τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321 ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322 νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323 Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324 ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325 δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326 τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327 νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328 ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329 αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330 ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331 γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332 τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333 οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334 ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335 ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336 ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337 ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339 πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340 ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341 οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342 τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343 ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344 καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων 5.345 κυανέῃ νεφέλῃ, μή τις Δαναῶν ταχυπώλων 5.346 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο· 5.347 τῇ δʼ ἐπὶ μακρὸν ἄϋσε βοὴν ἀγαθὸς Διομήδης· 5.348 εἶκε Διὸς θύγατερ πολέμου καὶ δηϊοτῆτος· 5.349 ἦ οὐχ ἅλις ὅττι γυναῖκας ἀνάλκιδας ἠπεροπεύεις; 5.350 εἰ δὲ σύ γʼ ἐς πόλεμον πωλήσεαι, ἦ τέ σʼ ὀΐω 5.351 ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. 5.352 ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353 τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354 ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355 εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356 ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357 ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358 πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359 φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360 ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361 λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362 Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο.
5.385 τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386 παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387 χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388 καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389 εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390 Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391 ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα.
5.736 ἣ δὲ χιτῶνʼ ἐνδῦσα Διὸς νεφεληγερέταο
5.891 αἰεὶ γάρ τοι ἔρις τε φίλη πόλεμοί τε μάχαι τε.
6.55 ὦ πέπον ὦ Μενέλαε, τί ἢ δὲ σὺ κήδεαι οὕτως 6.56 ἀνδρῶν; ἦ σοὶ ἄριστα πεποίηται κατὰ οἶκον 6.57 πρὸς Τρώων; τῶν μή τις ὑπεκφύγοι αἰπὺν ὄλεθρον 6.58 χεῖράς θʼ ἡμετέρας, μηδʼ ὅν τινα γαστέρι μήτηρ 6.59 κοῦρον ἐόντα φέροι, μηδʼ ὃς φύγοι, ἀλλʼ ἅμα πάντες 6.60 Ἰλίου ἐξαπολοίατʼ ἀκήδεστοι καὶ ἄφαντοι.
6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
6.148 τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149 ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
6.199 ἣ δʼ ἔτεκʼ ἀντίθεον Σαρπηδόνα χαλκοκορυστήν.
6.208 αἰὲν ἀριστεύειν καὶ ὑπείροχον ἔμμεναι ἄλλων,
6.234 ἔνθʼ αὖτε Γλαύκῳ Κρονίδης φρένας ἐξέλετο Ζεύς, 6.235 ὃς πρὸς Τυδεΐδην Διομήδεα τεύχεʼ ἄμειβε 6.236 χρύσεα χαλκείων, ἑκατόμβοιʼ ἐννεαβοίων.
6.249 πλησίον ἀλλήλων δεδμημένοι, ἔνθα δὲ γαμβροὶ 6.250 κοιμῶντο Πριάμοιο παρʼ αἰδοίῃς ἀλόχοισιν·
6.289 ἔνθʼ ἔσάν οἱ πέπλοι παμποίκιλα ἔργα γυναικῶν 6.290 Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδὴς 6.291 ἤγαγε Σιδονίηθεν ἐπιπλὼς εὐρέα πόντον, 6.292 τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν·
6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο,
6.305 πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων
6.344 δᾶερ ἐμεῖο κυνὸς κακομηχάνου ὀκρυοέσσης,
6.356 εἵνεκʼ ἐμεῖο κυνὸς καὶ Ἀλεξάνδρου ἕνεκʼ ἄτης, 6.357 οἷσιν ἐπὶ Ζεὺς θῆκε κακὸν μόρον, ὡς καὶ ὀπίσσω 6.358 ἀνθρώποισι πελώμεθʼ ἀοίδιμοι ἐσσομένοισι.
7.355 δῖος Ἀλέξανδρος Ἑλένης πόσις ἠϋκόμοιο,
9.409 οὔθʼ ἑλετή, ἐπεὶ ἄρ κεν ἀμείψεται ἕρκος ὀδόντων.
9.412 εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·
9.447 οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα 9.448 φεύγων νείκεα πατρὸς Ἀμύντορος Ὀρμενίδαο, 9.449 ὅς μοι παλλακίδος περιχώσατο καλλικόμοιο, 9.450 τὴν αὐτὸς φιλέεσκεν, ἀτιμάζεσκε δʼ ἄκοιτιν 9.451 μητέρʼ ἐμήν· ἣ δʼ αἰὲν ἐμὲ λισσέσκετο γούνων 9.452 παλλακίδι προμιγῆναι, ἵνʼ ἐχθήρειε γέροντα. 9.453 τῇ πιθόμην καὶ ἔρεξα· πατὴρ δʼ ἐμὸς αὐτίκʼ ὀϊσθεὶς 9.454 πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, 9.455 μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν 9.456 ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς 9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια. 9.462 ἔνθʼ ἐμοὶ οὐκέτι πάμπαν ἐρητύετʼ ἐν φρεσὶ θυμὸς 9.463 πατρὸς χωομένοιο κατὰ μέγαρα στρωφᾶσθαι. 9.464 ἦ μὲν πολλὰ ἔται καὶ ἀνεψιοὶ ἀμφὶς ἐόντες 9.465 αὐτοῦ λισσόμενοι κατερήτυον ἐν μεγάροισι, 9.466 πολλὰ δὲ ἴφια μῆλα καὶ εἰλίποδας ἕλικας βοῦς 9.467 ἔσφαζον, πολλοὶ δὲ σύες θαλέθοντες ἀλοιφῇ 9.468 εὑόμενοι τανύοντο διὰ φλογὸς Ἡφαίστοιο, 9.469 πολλὸν δʼ ἐκ κεράμων μέθυ πίνετο τοῖο γέροντος. 9.470 εἰνάνυχες δέ μοι ἀμφʼ αὐτῷ παρὰ νύκτας ἴαυον· 9.471 οἳ μὲν ἀμειβόμενοι φυλακὰς ἔχον, οὐδέ ποτʼ ἔσβη 9.472 πῦρ, ἕτερον μὲν ὑπʼ αἰθούσῃ εὐερκέος αὐλῆς, 9.473 ἄλλο δʼ ἐνὶ προδόμῳ, πρόσθεν θαλάμοιο θυράων. 9.474 ἀλλʼ ὅτε δὴ δεκάτη μοι ἐπήλυθε νὺξ ἐρεβεννή, 9.475 καὶ τότʼ ἐγὼ θαλάμοιο θύρας πυκινῶς ἀραρυίας 9.476 ῥήξας ἐξῆλθον, καὶ ὑπέρθορον ἑρκίον αὐλῆς 9.477 ῥεῖα, λαθὼν φύλακάς τʼ ἄνδρας δμῳάς τε γυναῖκας. 9.478 φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο, 9.479 Φθίην δʼ ἐξικόμην ἐριβώλακα μητέρα μήλων 9.480 ἐς Πηλῆα ἄναχθʼ· ὃ δέ με πρόφρων ὑπέδεκτο,
9.484 ναῖον δʼ ἐσχατιὴν Φθίης Δολόπεσσιν ἀνάσσων.
9.524 οὕτω καὶ τῶν πρόσθεν ἐπευθόμεθα κλέα ἀνδρῶν 9.525 ἡρώων, ὅτε κέν τινʼ ἐπιζάφελος χόλος ἵκοι· 9.526 δωρητοί τε πέλοντο παράρρητοί τʼ ἐπέεσσι. 9.527 μέμνημαι τόδε ἔργον ἐγὼ πάλαι οὔ τι νέον γε 9.528 ὡς ἦν· ἐν δʼ ὑμῖν ἐρέω πάντεσσι φίλοισι. 9.529 Κουρῆτές τʼ ἐμάχοντο καὶ Αἰτωλοὶ μενεχάρμαι 9.530 ἀμφὶ πόλιν Καλυδῶνα καὶ ἀλλήλους ἐνάριζον, 9.531 Αἰτωλοὶ μὲν ἀμυνόμενοι Καλυδῶνος ἐραννῆς, 9.532 Κουρῆτες δὲ διαπραθέειν μεμαῶτες Ἄρηϊ. 9.533 καὶ γὰρ τοῖσι κακὸν χρυσόθρονος Ἄρτεμις ὦρσε 9.534 χωσαμένη ὅ οἱ οὔ τι θαλύσια γουνῷ ἀλωῆς 9.535 Οἰνεὺς ῥέξʼ· ἄλλοι δὲ θεοὶ δαίνυνθʼ ἑκατόμβας, 9.536 οἴῃ δʼ οὐκ ἔρρεξε Διὸς κούρῃ μεγάλοιο. 9.537 ἢ λάθετʼ ἢ οὐκ ἐνόησεν· ἀάσατο δὲ μέγα θυμῷ. 9.538 ἣ δὲ χολωσαμένη δῖον γένος ἰοχέαιρα 9.539 ὦρσεν ἔπι χλούνην σῦν ἄγριον ἀργιόδοντα, 9.540 ὃς κακὰ πόλλʼ ἕρδεσκεν ἔθων Οἰνῆος ἀλωήν· 9.541 πολλὰ δʼ ὅ γε προθέλυμνα χαμαὶ βάλε δένδρεα μακρὰ 9.542 αὐτῇσιν ῥίζῃσι καὶ αὐτοῖς ἄνθεσι μήλων. 9.543 τὸν δʼ υἱὸς Οἰνῆος ἀπέκτεινεν Μελέαγρος 9.544 πολλέων ἐκ πολίων θηρήτορας ἄνδρας ἀγείρας 9.545 καὶ κύνας· οὐ μὲν γάρ κε δάμη παύροισι βροτοῖσι· 9.546 τόσσος ἔην, πολλοὺς δὲ πυρῆς ἐπέβησʼ ἀλεγεινῆς. 9.547 ἣ δʼ ἀμφʼ αὐτῷ θῆκε πολὺν κέλαδον καὶ ἀϋτὴν 9.548 ἀμφὶ συὸς κεφαλῇ καὶ δέρματι λαχνήεντι, 9.549 Κουρήτων τε μεσηγὺ καὶ Αἰτωλῶν μεγαθύμων. 9.550 ὄφρα μὲν οὖν Μελέαγρος ἄρηι φίλος πολέμιζε, 9.551 τόφρα δὲ Κουρήτεσσι κακῶς ἦν, οὐδὲ δύναντο 9.552 τείχεος ἔκτοσθεν μίμνειν πολέες περ ἐόντες· 9.553 ἀλλʼ ὅτε δὴ Μελέαγρον ἔδυ χόλος, ὅς τε καὶ ἄλλων 9.554 οἰδάνει ἐν στήθεσσι νόον πύκα περ φρονεόντων, 9.555 ἤτοι ὃ μητρὶ φίλῃ Ἀλθαίῃ χωόμενος κῆρ 9.556 κεῖτο παρὰ μνηστῇ ἀλόχῳ καλῇ Κλεοπάτρῃ 9.557 κούρῃ Μαρπήσσης καλλισφύρου Εὐηνίνης 9.558 Ἴδεώ θʼ, ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν 9.559 τῶν τότε· καί ῥα ἄνακτος ἐναντίον εἵλετο τόξον 9.560 Φοίβου Ἀπόλλωνος καλλισφύρου εἵνεκα νύμφης, 9.561 τὴν δὲ τότʼ ἐν μεγάροισι πατὴρ καὶ πότνια μήτηρ 9.562 Ἀλκυόνην καλέεσκον ἐπώνυμον, οὕνεκʼ ἄρʼ αὐτῆς 9.563 μήτηρ ἀλκυόνος πολυπενθέος οἶτον ἔχουσα 9.564 κλαῖεν ὅ μιν ἑκάεργος ἀνήρπασε Φοῖβος Ἀπόλλων· 9.565 τῇ ὅ γε παρκατέλεκτο χόλον θυμαλγέα πέσσων 9.566 ἐξ ἀρέων μητρὸς κεχολωμένος, ἥ ῥα θεοῖσι 9.567 πόλλʼ ἀχέουσʼ ἠρᾶτο κασιγνήτοιο φόνοιο, 9.568 πολλὰ δὲ καὶ γαῖαν πολυφόρβην χερσὶν ἀλοία 9.569 κικλήσκουσʼ Ἀΐδην καὶ ἐπαινὴν Περσεφόνειαν 9.570 πρόχνυ καθεζομένη, δεύοντο δὲ δάκρυσι κόλποι, 9.571 παιδὶ δόμεν θάνατον· τῆς δʼ ἠεροφοῖτις Ἐρινὺς 9.572 ἔκλυεν ἐξ Ἐρέβεσφιν ἀμείλιχον ἦτορ ἔχουσα. 9.573 τῶν δὲ τάχʼ ἀμφὶ πύλας ὅμαδος καὶ δοῦπος ὀρώρει 9.574 πύργων βαλλομένων· τὸν δὲ λίσσοντο γέροντες 9.575 Αἰτωλῶν, πέμπον δὲ θεῶν ἱερῆας ἀρίστους, 9.576 ἐξελθεῖν καὶ ἀμῦναι ὑποσχόμενοι μέγα δῶρον· 9.577 ὁππόθι πιότατον πεδίον Καλυδῶνος ἐραννῆς, 9.578 ἔνθά μιν ἤνωγον τέμενος περικαλλὲς ἑλέσθαι 9.579 πεντηκοντόγυον, τὸ μὲν ἥμισυ οἰνοπέδοιο, 9.580 ἥμισυ δὲ ψιλὴν ἄροσιν πεδίοιο ταμέσθαι. 9.581 πολλὰ δέ μιν λιτάνευε γέρων ἱππηλάτα Οἰνεὺς 9.582 οὐδοῦ ἐπεμβεβαὼς ὑψηρεφέος θαλάμοιο 9.583 σείων κολλητὰς σανίδας γουνούμενος υἱόν· 9.584 πολλὰ δὲ τόν γε κασίγνηται καὶ πότνια μήτηρ 9.585 ἐλλίσσονθʼ· ὃ δὲ μᾶλλον ἀναίνετο· πολλὰ δʼ ἑταῖροι, 9.586 οἵ οἱ κεδνότατοι καὶ φίλτατοι ἦσαν ἁπάντων· 9.587 ἀλλʼ οὐδʼ ὧς τοῦ θυμὸν ἐνὶ στήθεσσιν ἔπειθον, 9.588 πρίν γʼ ὅτε δὴ θάλαμος πύκʼ ἐβάλλετο, τοὶ δʼ ἐπὶ πύργων 9.589 βαῖνον Κουρῆτες καὶ ἐνέπρηθον μέγα ἄστυ. 9.590 καὶ τότε δὴ Μελέαγρον ἐΰζωνος παράκοιτις 9.591 λίσσετʼ ὀδυρομένη, καί οἱ κατέλεξεν ἅπαντα 9.592 κήδεʼ, ὅσʼ ἀνθρώποισι πέλει τῶν ἄστυ ἁλώῃ· 9.593 ἄνδρας μὲν κτείνουσι, πόλιν δέ τε πῦρ ἀμαθύνει, 9.594 τέκνα δέ τʼ ἄλλοι ἄγουσι βαθυζώνους τε γυναῖκας. 9.595 τοῦ δʼ ὠρίνετο θυμὸς ἀκούοντος κακὰ ἔργα, 9.596 βῆ δʼ ἰέναι, χροῒ δʼ ἔντεʼ ἐδύσετο παμφανόωντα. 9.597 ὣς ὃ μὲν Αἰτωλοῖσιν ἀπήμυνεν κακὸν ἦμαρ 9.598 εἴξας ᾧ θυμῷ· τῷ δʼ οὐκέτι δῶρα τέλεσσαν 9.599 πολλά τε καὶ χαρίεντα, κακὸν δʼ ἤμυνε καὶ αὔτως.
9.647 μνήσομαι ὥς μʼ ἀσύφηλον ἐν Ἀργείοισιν ἔρεξεν 9.648 Ἀτρεΐδης ὡς εἴ τινʼ ἀτίμητον μετανάστην.
14.30 πολλὸν γάρ ῥʼ ἀπάνευθε μάχης εἰρύατο νῆες 14.31 θῖνʼ ἔφʼ ἁλὸς πολιῆς· τὰς γὰρ πρώτας πεδίον δὲ
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι
14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην.
14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα
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.
14.354 βῆ δὲ θέειν ἐπὶ νῆας Ἀχαιῶν νήδυμος Ὕπνος 14.355 ἀγγελίην ἐρέων γαιηόχῳ ἐννοσιγαίῳ· 14.356 ἀγχοῦ δʼ ἱστάμενος ἔπεα πτερόεντα προσηύδα· 14.357 πρόφρων νῦν Δαναοῖσι Ποσείδαον ἐπάμυνε, 14.358 καί σφιν κῦδος ὄπαζε μίνυνθά περ, ὄφρʼ ἔτι εὕδει 14.359 Ζεύς, ἐπεὶ αὐτῷ ἐγὼ μαλακὸν περὶ κῶμʼ ἐκάλυψα· 14.360 Ἥρη δʼ ἐν φιλότητι παρήπαφεν εὐνηθῆναι.
16.179 τῆς δʼ ἑτέρης Εὔδωρος ἀρήϊος ἡγεμόνευε 16.180 παρθένιος, τὸν ἔτικτε χορῷ καλὴ Πολυμήλη 16.181 Φύλαντος θυγάτηρ· τῆς δὲ κρατὺς ἀργεϊφόντης 16.182 ἠράσατʼ, ὀφθαλμοῖσιν ἰδὼν μετὰ μελπομένῃσιν 16.183 ἐν χορῷ Ἀρτέμιδος χρυσηλακάτου κελαδεινῆς. 16.184 αὐτίκα δʼ εἰς ὑπερῷʼ ἀναβὰς παρελέξατο λάθρῃ 16.185 Ἑρμείας ἀκάκητα, πόρεν δέ οἱ ἀγλαὸν υἱὸν 16.186 Εὔδωρον πέρι μὲν θείειν ταχὺν ἠδὲ μαχητήν. 16.187 αὐτὰρ ἐπεὶ δὴ τόν γε μογοστόκος Εἰλείθυια 16.188 ἐξάγαγε πρὸ φόως δὲ καὶ ἠελίου ἴδεν αὐγάς, 16.189 τὴν μὲν Ἐχεκλῆος κρατερὸν μένος Ἀκτορίδαο 16.190 ἠγάγετο πρὸς δώματʼ, ἐπεὶ πόρε μυρία ἕδνα, 16.191 τὸν δʼ ὃ γέρων Φύλας εὖ ἔτρεφεν ἠδʼ ἀτίταλλεν 16.192 ἀμφαγαπαζόμενος ὡς εἴ θʼ ἑὸν υἱὸν ἐόντα.
16.783 Πάτροκλος δὲ Τρωσὶ κακὰ φρονέων ἐνόρουσε. 16.784 τρὶς μὲν ἔπειτʼ ἐπόρουσε θοῷ ἀτάλαντος Ἄρηϊ 16.785 σμερδαλέα ἰάχων, τρὶς δʼ ἐννέα φῶτας ἔπεφνεν. 16.786 ἀλλʼ ὅτε δὴ τὸ τέταρτον ἐπέσσυτο δαίμονι ἶσος, 16.787 ἔνθʼ ἄρα τοι Πάτροκλε φάνη βιότοιο τελευτή· 16.788 ἤντετο γάρ τοι Φοῖβος ἐνὶ κρατερῇ ὑσμίνῃ 16.789 δεινός· ὃ μὲν τὸν ἰόντα κατὰ κλόνον οὐκ ἐνόησεν, 16.790 ἠέρι γὰρ πολλῇ κεκαλυμμένος ἀντεβόλησε· 16.791 στῆ δʼ ὄπιθεν, πλῆξεν δὲ μετάφρενον εὐρέε τʼ ὤμω 16.792 χειρὶ καταπρηνεῖ, στρεφεδίνηθεν δέ οἱ ὄσσε. 16.793 τοῦ δʼ ἀπὸ μὲν κρατὸς κυνέην βάλε Φοῖβος Ἀπόλλων· 16.794 ἣ δὲ κυλινδομένη καναχὴν ἔχε ποσσὶν ὑφʼ ἵππων 16.795 αὐλῶπις τρυφάλεια, μιάνθησαν δὲ ἔθειραι 16.796 αἵματι καὶ κονίῃσι· πάρος γε μὲν οὐ θέμις ἦεν 16.797 ἱππόκομον πήληκα μιαίνεσθαι κονίῃσιν, 16.798 ἀλλʼ ἀνδρὸς θείοιο κάρη χαρίεν τε μέτωπον 16.799 ῥύετʼ Ἀχιλλῆος· τότε δὲ Ζεὺς Ἕκτορι δῶκεν 16.800 ᾗ κεφαλῇ φορέειν, σχεδόθεν δέ οἱ ἦεν ὄλεθρος. 16.801 πᾶν δέ οἱ ἐν χείρεσσιν ἄγη δολιχόσκιον ἔγχος 16.802 βριθὺ μέγα στιβαρὸν κεκορυθμένον· αὐτὰρ ἀπʼ ὤμων 16.803 ἀσπὶς σὺν τελαμῶνι χαμαὶ πέσε τερμιόεσσα. 16.804 λῦσε δέ οἱ θώρηκα ἄναξ Διὸς υἱὸς Ἀπόλλων.
18.40 Νησαίη Σπειώ τε Θόη θʼ Ἁλίη τε βοῶπις
18.48 Μαῖρα καὶ Ὠρείθυια ἐϋπλόκαμός τʼ Ἀμάθεια
18.52 κλῦτε κασίγνηται Νηρηΐδες, ὄφρʼ ἐῢ πᾶσαι 18.53 εἴδετʼ ἀκούουσαι ὅσʼ ἐμῷ ἔνι κήδεα θυμῷ. 18.54 ὤ μοι ἐγὼ δειλή, ὤ μοι δυσαριστοτόκεια, 18.55 ἥ τʼ ἐπεὶ ἂρ τέκον υἱὸν ἀμύμονά τε κρατερόν τε 18.56 ἔξοχον ἡρώων· ὃ δʼ ἀνέδραμεν ἔρνεϊ ἶσος· 18.57 τὸν μὲν ἐγὼ θρέψασα φυτὸν ὣς γουνῷ ἀλωῆς 18.58 νηυσὶν ἐπιπροέηκα κορωνίσιν Ἴλιον εἴσω 18.59 Τρωσὶ μαχησόμενον· τὸν δʼ οὐχ ὑποδέξομαι αὖτις 18.60 οἴκαδε νοστήσαντα δόμον Πηλήϊον εἴσω. 18.61 ὄφρα δέ μοι ζώει καὶ ὁρᾷ φάος ἠελίοιο 18.62 ἄχνυται, οὐδέ τί οἱ δύναμαι χραισμῆσαι ἰοῦσα. 18.63 ἀλλʼ εἶμʼ, ὄφρα ἴδωμι φίλον τέκος, ἠδʼ ἐπακούσω 18.64 ὅττί μιν ἵκετο πένθος ἀπὸ πτολέμοιο μένοντα.
18.82 ἶσον ἐμῇ κεφαλῇ; τὸν ἀπώλεσα, τεύχεα δʼ Ἕκτωρ 18.83 δῃώσας ἀπέδυσε πελώρια θαῦμα ἰδέσθαι
18.88 νῦν δʼ ἵνα καὶ σοὶ πένθος ἐνὶ φρεσὶ μυρίον εἴη 18.89 παιδὸς ἀποφθιμένοιο, τὸν οὐχ ὑποδέξεαι αὖτις 18.90 οἴκαδε νοστήσαντʼ, ἐπεὶ οὐδʼ ἐμὲ θυμὸς ἄνωγε 18.91 ζώειν οὐδʼ ἄνδρεσσι μετέμμεναι, αἴ κε μὴ Ἕκτωρ 18.92 πρῶτος ἐμῷ ὑπὸ δουρὶ τυπεὶς ἀπὸ θυμὸν ὀλέσσῃ, 18.93 Πατρόκλοιο δʼ ἕλωρα Μενοιτιάδεω ἀποτίσῃ.
18.95 ὠκύμορος δή μοι τέκος ἔσσεαι, οἷʼ ἀγορεύεις· 18.96 αὐτίκα γάρ τοι ἔπειτα μεθʼ Ἕκτορα πότμος ἑτοῖμος.
18.98 αὐτίκα τεθναίην, ἐπεὶ οὐκ ἄρʼ ἔμελλον ἑταίρῳ 18.99 κτεινομένῳ ἐπαμῦναι· ὃ μὲν μάλα τηλόθι πάτρης 18.100 ἔφθιτʼ, ἐμεῖο δὲ δῆσεν ἀρῆς ἀλκτῆρα γενέσθαι. 18.101 νῦν δʼ ἐπεὶ οὐ νέομαί γε φίλην ἐς πατρίδα γαῖαν, 18.102 οὐδέ τι Πατρόκλῳ γενόμην φάος οὐδʼ ἑτάροισι 18.103 τοῖς ἄλλοις, οἳ δὴ πολέες δάμεν Ἕκτορι δίῳ, 18.104 ἀλλʼ ἧμαι παρὰ νηυσὶν ἐτώσιον ἄχθος ἀρούρης, 18.105 τοῖος ἐὼν οἷος οὔ τις Ἀχαιῶν χαλκοχιτώνων 18.106 ἐν πολέμῳ· ἀγορῇ δέ τʼ ἀμείνονές εἰσι καὶ ἄλλοι.
18.264 ἐν μέσῳ ἀμφότεροι μένος Ἄρηος δατέονται,
18.288 πρὶν μὲν γὰρ Πριάμοιο πόλιν μέροπες ἄνθρωποι 18.289 πάντες μυθέσκοντο πολύχρυσον πολύχαλκον· 18.290 νῦν δὲ δὴ ἐξαπόλωλε δόμων κειμήλια καλά, 18.291 πολλὰ δὲ δὴ Φρυγίην καὶ Μῃονίην ἐρατεινὴν 18.292 κτήματα περνάμενʼ ἵκει, ἐπεὶ μέγας ὠδύσατο Ζεύς. 18.293 νῦν δʼ ὅτε πέρ μοι ἔδωκε Κρόνου πάϊς ἀγκυλομήτεω 18.294 κῦδος ἀρέσθʼ ἐπὶ νηυσί, θαλάσσῃ τʼ ἔλσαι Ἀχαιούς, 18.295 νήπιε μηκέτι ταῦτα νοήματα φαῖνʼ ἐνὶ δήμῳ· 18.296 οὐ γάρ τις Τρώων ἐπιπείσεται· οὐ γὰρ ἐάσω.
18.509 τὴν δʼ ἑτέρην πόλιν ἀμφὶ δύω στρατοὶ ἥατο λαῶν 18.510 τεύχεσι λαμπόμενοι· δίχα δέ σφισιν ἥνδανε βουλή, 18.511 ἠὲ διαπραθέειν ἢ ἄνδιχα πάντα δάσασθαι 18.512 κτῆσιν ὅσην πτολίεθρον ἐπήρατον ἐντὸς ἔεργεν· 18.513 οἳ δʼ οὔ πω πείθοντο, λόχῳ δʼ ὑπεθωρήσσοντο. 18.514 τεῖχος μέν ῥʼ ἄλοχοί τε φίλαι καὶ νήπια τέκνα 18.515 ῥύατʼ ἐφεσταότες, μετὰ δʼ ἀνέρες οὓς ἔχε γῆρας· 18.516 οἳ δʼ ἴσαν· ἦρχε δʼ ἄρά σφιν Ἄρης καὶ Παλλὰς Ἀθήνη 18.517 ἄμφω χρυσείω, χρύσεια δὲ εἵματα ἕσθην, 18.518 καλὼ καὶ μεγάλω σὺν τεύχεσιν, ὥς τε θεώ περ 18.519 ἀμφὶς ἀριζήλω· λαοὶ δʼ ὑπολίζονες ἦσαν.
18.520 οἳ δʼ ὅτε δή ῥʼ ἵκανον ὅθι σφίσιν εἶκε λοχῆσαι
18.521 ἐν ποταμῷ, ὅθι τʼ ἀρδμὸς ἔην πάντεσσι βοτοῖσιν,
18.522 ἔνθʼ ἄρα τοί γʼ ἵζοντʼ εἰλυμένοι αἴθοπι χαλκῷ.
18.523 τοῖσι δʼ ἔπειτʼ ἀπάνευθε δύω σκοποὶ εἵατο λαῶν
18.524 δέγμενοι ὁππότε μῆλα ἰδοίατο καὶ ἕλικας βοῦς.
18.525 οἳ δὲ τάχα προγένοντο, δύω δʼ ἅμʼ ἕποντο νομῆες
18.526 τερπόμενοι σύριγξι· δόλον δʼ οὔ τι προνόησαν.
18.527 οἳ μὲν τὰ προϊδόντες ἐπέδραμον, ὦκα δʼ ἔπειτα
18.528 τάμνοντʼ ἀμφὶ βοῶν ἀγέλας καὶ πώεα καλὰ
18.529 ἀργεννέων οἰῶν, κτεῖνον δʼ ἐπὶ μηλοβοτῆρας. 18.530 οἳ δʼ ὡς οὖν ἐπύθοντο πολὺν κέλαδον παρὰ βουσὶν 18.531 εἰράων προπάροιθε καθήμενοι, αὐτίκʼ ἐφʼ ἵππων 18.532 βάντες ἀερσιπόδων μετεκίαθον, αἶψα δʼ ἵκοντο. 18.533 στησάμενοι δʼ ἐμάχοντο μάχην ποταμοῖο παρʼ ὄχθας, 18.534 βάλλον δʼ ἀλλήλους χαλκήρεσιν ἐγχείῃσιν. 18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536 ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537 ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538 εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν. 18.539 ὡμίλευν δʼ ὥς τε ζωοὶ βροτοὶ ἠδʼ ἐμάχοντο, 18.540 νεκρούς τʼ ἀλλήλων ἔρυον κατατεθνηῶτας.
18.570 ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε 18.571 λεπταλέῃ φωνῇ· τοὶ δὲ ῥήσσοντες ἁμαρτῇ 18.572 μολπῇ τʼ ἰυγμῷ τε ποσὶ σκαίροντες ἕποντο.
18.590 ἐν δὲ χορὸν ποίκιλλε περικλυτὸς ἀμφιγυήεις, 18.591 τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592 Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ. 18.593 ἔνθα μὲν ἠΐθεοι καὶ παρθένοι ἀλφεσίβοιαι 18.594 ὀρχεῦντʼ ἀλλήλων ἐπὶ καρπῷ χεῖρας ἔχοντες.
22.105 αἰδέομαι Τρῶας καὶ Τρῳάδας ἑλκεσιπέπλους, 22.106 μή ποτέ τις εἴπῃσι κακώτερος ἄλλος ἐμεῖο· 22.107 Ἕκτωρ ἧφι βίηφι πιθήσας ὤλεσε λαόν.
22.226 ἣ δʼ ἄρα τὸν μὲν ἔλειπε, κιχήσατο δʼ Ἕκτορα δῖον
23.66 πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα
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.
23.83 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·
24.28 καὶ Πρίαμος καὶ λαὸς Ἀλεξάνδρου ἕνεκʼ ἄτης, 24.29 ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο, 24.30 τὴν δʼ ᾔνησʼ ἥ οἱ πόρε μαχλοσύνην ἀλεγεινήν.
24.54 κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων.
24.129 σὴν ἔδεαι κραδίην μεμνημένος οὔτέ τι σίτου 24.130 οὔτʼ εὐνῆς; ἀγαθὸν δὲ γυναικί περ ἐν φιλότητι 24.131 μίσγεσθʼ· οὐ γάρ μοι δηρὸν βέῃ, ἀλλά τοι ἤδη
24.468 ὣς ἄρα φωνήσας ἀπέβη πρὸς μακρὸν Ὄλυμπον 24.469 Ἑρμείας· Πρίαμος δʼ ἐξ ἵππων ἆλτο χαμᾶζε,
24.486 μνῆσαι πατρὸς σοῖο θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 24.487 τηλίκου ὥς περ ἐγών, ὀλοῷ ἐπὶ γήραος οὐδῷ·
24.525 ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι 24.526 ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί. 24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528 δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529 ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος, 24.530 ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ· 24.531 ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε, 24.532 καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, 24.533 φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.
24.723 τῇσιν δʼ Ἀνδρομάχη λευκώλενος ἦρχε γόοιο
24.727 ὃν τέκομεν σύ τʼ ἐγώ τε δυσάμμοροι, οὐδέ μιν οἴω 24.728 ἥβην ἵξεσθαι· πρὶν γὰρ πόλις ἥδε κατʼ ἄκρης 24.729 πέρσεται· ἦ γὰρ ὄλωλας ἐπίσκοπος, ὅς τέ μιν αὐτὴν
24.764 ὅς μʼ ἄγαγε Τροίηνδʼ· ὡς πρὶν ὤφελλον ὀλέσθαι.
24.768 ἀλλʼ εἴ τίς με καὶ ἄλλος ἐνὶ μεγάροισιν ἐνίπτοι 24.769 δαέρων ἢ γαλόων ἢ εἰνατέρων εὐπέπλων, 24.770 ἢ ἑκυρή, ἑκυρὸς δὲ πατὴρ ὣς ἤπιος αἰεί, 24.771 ἀλλὰ σὺ τὸν ἐπέεσσι παραιφάμενος κατέρυκες 24.772 σῇ τʼ ἀγανοφροσύνῃ καὶ σοῖς ἀγανοῖς ἐπέεσσι.
24.775 ἤπιος οὐδὲ φίλος, πάντες δέ με πεφρίκασιν.' ' None | sup>
1.1 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, " "
1.5 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " "1.7 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, "
1.518 how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods,
1.519 how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, ' "
1.528 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "
1.529 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " 1.530 /
2.4 Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5 to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10 tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15 ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20 So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25 to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35 So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing,
2.40 who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals,
2.45 and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50 but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55 And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60 ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65 He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70 But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75 but do you from this side and from that bespeak them, and strive to hold them back.
2.87 and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90 even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered.
2.142 let us flee with our ships to our dear native land; for no more is there hope that we shall take broad-wayed Troy. So spake he, and roused the hearts in the breasts of all throughout the multitude, as many as had not heard the council. And the gathering was stirred like the long sea-waves of the Icarian main,
2.155 Then would the Argives have accomplished their return even beyond what was ordained, had not Hera spoken a word to Athena, saying:Out upon it, child of Zeus that beareth the aegis, unwearied one! Is it thus indeed that the Argives are to flee to their dear native land over the broad back of the sea? 2.160 Aye, and they would leave to Priam and the Trojans their boast, even Argive Helen, for whose sake many an Achaean hath perished in Troy, far from his dear native land. But go thou now throughout the host of the brazen-coated Achaeans; with thy gentle words seek thou to restrain every man, 2.165 neither suffer them to draw into the sea their curved ships. So spake she, and the goddess, flashing-eyed Athene, failed not to hearken. Down from the peaks of Olympus she went darting, and speedily came to the swift ships of the Achaeans. There she found Odysseus, the peer of Zeus in counsel, 2.170 as he stood. He laid no hand upon his benched, black ship, for that grief had come upon his heart and soul; and flashing-eyed Athene stood near him, and said:Son of Laërtes, sprung from Zeus, Odysseus of many wiles, is it thus indeed that ye will fling yourselves 2.175 on your benched ships to flee to your dear native land? Aye, and ye would leave to Priam and the Trojans their boast, even Argive Helen, for whose sake many an Achaean hath perished in Troy, far from his dear native land. But go thou now throughout the host of the Achaeans, and hold thee back no more; 2.180 and with thy gentle words seek thou to restrain every man, neither suffer them to draw into the sea their curved ships. So said she, and he knew the voice of the goddess as she spake, and set him to run, and cast from him his cloak, which his herald gathered up, even Eurybates of Ithaca, that waited on him. 2.185 But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. 2.189 But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. Whomsoever he met that was a chieftain or man of note, to his side would he come and with gentle words seek to restrain him, saying: 2.190 Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.195 Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying, 2.200 Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord, 2.205 one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea
2.214 thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise, 2.215 but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon.
2.220 Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts.
2.279 eeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, 2.280 in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, 2.282 in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, ' "
2.323 and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, " "2.325 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " "2.329 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " 2.339 as they praised the words of godlike Odysseus. And there spake among them the horseman, Nestor of Gerenia:Now look you; in very truth are ye holding assembly after the manner of silly boys that care no whit for deeds of war. What then is to be the end of our compacts and our oaths?
2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths ' "
2.848 even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— " 3.22 to fight with him face to face in dread combat.But when Menelaus, dear to Ares, was ware of him as he came forth before the throng with long strides, then even as a lion is glad when he lighteth on a great carcase, having found a horned stag or a wild goat ' "
3.39 and he withdraweth back again and pallor layeth hold of his cheeks; even so did godlike Alexander, seized with fear of Atreus' son, shrink back into the throng of the lordly Trojans. But Hector saw him, and chid him with words of shame:Evil Paris, most fair to look upon, thou that art mad after women, thou beguiler, " "
3.121 and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. " "3.124 and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. " '3.125 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying:
3.130 Come hither, dear lady, that thou mayest behold the wondrous doings of the horse-taming Trojans and the brazen-coated Achaeans. They that of old were wont to wage tearful war against one another on the plain, their hearts set on deadly battle, even they abide now in silence, and the battle has ceased,
3.139 and they lean upon their shields, and beside them their long spears are fixed. But Alexander and Menelaus, dear to Ares, will do battle with their long spears for thee; and whoso shall conquer, his dear wife shalt thou be called. So spake the goddess, and put into her heart sweet longing 3.140 for her former lord and her city and parents; and straightway she veiled herself with shining linen, and went forth from her chamber, letting fall round tears, not alone, for with her followed two handmaids as well, Aethra, daughter of Pittheus, and ox-eyed Clymene;
3.154 Because of old age had they now ceased from battle, but speakers they were full good, like unto cicalas that in a forest sit upon a tree and pour forth their lily-like voice; even in such wise sat the leaders of the Trojans upon the wall. Now when they saw Helen coming upon the wall, 3.155 oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160 neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, 3.165 who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.170 neither one so royal: he is like unto one that is a king. And Helen, fair among women, answered him, saying:Revered art thou in mine eyes, dear father of my husband, and dread. Would that evil death had been my pleasure when I followed thy son hither, and left my bridal chamber and my kinfolk 3.175 and my daughter, well-beloved, and the lovely companions of my girlhood. But that was not to be; wherefore I pine away with weeping. Howbeit this will I tell thee, whereof thou dost ask and enquire. Yon man is the son of Atreus, wide-ruling Agamemnon, that is both a noble king and a valiant spearman. 3.179 and my daughter, well-beloved, and the lovely companions of my girlhood. But that was not to be; wherefore I pine away with weeping. Howbeit this will I tell thee, whereof thou dost ask and enquire. Yon man is the son of Atreus, wide-ruling Agamemnon, that is both a noble king and a valiant spearman. ' "3.180 And he was husband's brother to shameless me, as sure as ever such a one there was. So spake she, and the old man was seized with wonder, and said:Ah, happy son of Atreus, child of fortune, blest of heaven; now see I that youths of the Achaeans full many are made subject unto thee. Ere now have I journeyed to the land of Phrygia, rich in vines, " "3.184 And he was husband's brother to shameless me, as sure as ever such a one there was. So spake she, and the old man was seized with wonder, and said:Ah, happy son of Atreus, child of fortune, blest of heaven; now see I that youths of the Achaeans full many are made subject unto thee. Ere now have I journeyed to the land of Phrygia, rich in vines, " '3.185 and there I saw in multitudes the Phrygian warriors, masters of glancing steeds, even the people of Otreus and godlike Mygdon, that were then encamped along the banks of Sangarius. For I, too, being their ally, was numbered among them on the day when the Amazons came, the peers of men. 3.190 /Howbeit not even they were as many as are the bright-eyed Achaeans. 3.194 Howbeit not even they were as many as are the bright-eyed Achaeans. And next the old man saw Odysseus, and asked:Come now, tell me also of yonder man, dear child, who he is. Shorter is he by a head than Agamemnon, son of Atreus, but broader of shoulder and of chest to look upon. 3.195 His battle-gear lieth upon the bounteous earth, but himself he rangeth like the bell-wether of a herd through the ranks of warriors. Like a ram he seemeth to me, a ram of thick fleece, that paceth through a great flock of white ewes. To him made answer Helen, sprung from Zeus: 3.199 His battle-gear lieth upon the bounteous earth, but himself he rangeth like the bell-wether of a herd through the ranks of warriors. Like a ram he seemeth to me, a ram of thick fleece, that paceth through a great flock of white ewes. To him made answer Helen, sprung from Zeus: ' "3.200 This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken, " "3.204 This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken, " '3.205 for erstwhile on a time goodly Odysseus came hither also on an embassy concerning thee, together with Menelaus, dear to Ares; and it was I that gave them entertainment and welcomed them in my halls, and came to know the form and stature of them both and their cunning devices. Now when they mingled with the Trojans, as they were gathered together, 3.210 when they stood Menelaus overtopped him with his broad shoulders; howbeit when the twain were seated Odysseus was the more royal. But when they began to weave the web of speech and of counsel in the presence of all, Menelaus in truth spake fluently, with few words, but very clearly, seeing he was not a man of lengthy speech 3.215 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; 3.219 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; ' "
3.220 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " "
3.224 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " 3.225 And, thirdly, the old man saw Aias, and asked:Who then is this other Achaean warrior, valiant and tall, towering above the Argives with his head and broad shoulders? And to him made answer long-robed Helen, fair among women:This is huge Aias, bulwark of the Achaeans. 3.230 And Idomeneus over against him standeth amid the Cretans even as a god, and about him are gathered the captains of the Cretans. Full often was Menelaus, dear to Ares, wont to entertain him in our house, whenever he came from Crete. And now all the rest of the bright-eyed Achaeans do I see, 3.235 whom I could well note, and tell their names; but two marshallers of the host can I not see, Castor, tamer of horses, and the goodly boxer, Polydeuces, even mine own brethren, whom the same mother bare. Either they followed not with the host from lovely Lacedaemon, 3.240 or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. 3.244 or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land. ' "
3.290 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " "
3.329 looking behind him the while; and straightway the lot of Paris leapt forth. Then the people sate them down in ranks, where were each man's high-stepping horses, and his inlaid armour was set. But goodly Alexander did on about his shoulders his beautiful armour, even he, the lord of fair-haired Helen. " 3.380 /with spear of bronze. 3.384 with spear of bronze. But him Aphrodite snatched up, full easily as a goddess may, and shrouded him in thick mist, and set him down in his fragrant, vaulted chamber, and herself went to summon Helen. Her she found on the high wall, and round about her in throngs were the women of Troy. 3.385 Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake:
3.390 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance.
3.394 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance.' "
3.395 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " "
3.399 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " '3.400 Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. ' "3.410 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " "3.414 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " '3.415 and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle, 3.420 /in silence; and she was unseen of the Trojan women; and the goddess led the way.
3.424 in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair, 3.425 and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord.
3.441 but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, 3.445 and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast,
5.302 eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone.
5.311 upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, ' "5.325 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " "5.329 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " '5.330 He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340 the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.345 and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.350 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. ' "5.355 Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, " "5.360 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " "5.362 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " 5.385 So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390 brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged.
5.736 richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus, the cloud-gatherer, and arrayed her in armour for tearful war. About her shoulders she flung the tasselled aegis, fraught with terror, all about which Rout is set as a crown,
5.891 Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings. Thou hast the unbearable, unyielding spirit of thy mother, even of Hera; her can I scarce control by my words. Wherefore it is by her promptings, meseems, that thou sufferest thus.
6.55 Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.59 Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, ' "6.60 but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus " 6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135 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; " "6.139 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; " '6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
6.148 Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
6.199 a fair tract of orchard and of plough-land, to possess it. And the lady bare to wise-hearted Bellerophon three children, Isander and Hippolochus and Laodameia. With Laodameia lay Zeus the counsellor, and she bare godlike Sarpedon, the warrior harnessed in bronze.
6.208 and his daughter was slain in wrath by Artemis of the golden reins. But Hippolochus begat me and of him do I declare that I am sprung; and he sent me to Troy and straitly charged me ever to be bravest and pre-eminent above all, and not bring shame upon the race of my fathers, ' "
6.234 and many Achaeans again for thee to slay whomsoever thou canst. And let us make exchange of armour, each with the other, that these men too may know that we declare ourselves to be friends from our fathers' days. When they had thus spoken, the twain leapt down from their chariots and clasped each other's hands and pledged their faith. And then from Glaucus did Zeus, son of Cronos, take away his wit, " '6.235 eeing he made exchange of armour with Diomedes, son of Tydeus, giving golden for bronze, the worth of an hundred oxen for the worth of nine.But when Hector was come to the Scaean gate and the oak-tree, round about him came running the wives and daughters of the Trojans asking of their sons and brethren and friends
6.249 built each hard by the other; therein the sons of Priam were wont to sleep beside their wedded wives; and for his daughters over against them on the opposite side within the court were twelve roofed chambers of polished stone, built each hard by the other; ' "6.250 therein slept Priam's sons-in-law beside their chaste wives—there his bounteous mother came to meet him, leading in Laodice, fairest of her daughters to look upon; and she clasped him by the hand and spake and addressed him:My child, why hast thou left the fierce battle and come hither? " 6.289 then might I deem that my heart had forgotten its woe. So spake he, and she went to the hall and called to her handmaidens; and they gathered together the aged wives throughout the city. But the queen herself went down to the vaulted treasurechamber wherein were her robes, richly broidered, the handiwork of Sidonian women, 6.290 whom godlike Alexander had himself brought from Sidon, as he sailed over the wide sea on that journey on the which he brought back high-born Helen. of these Hecabe took one, and bare it as an offering for Athene, the one that was fairest in its broiderings and amplest,
6.303 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus:
6.305 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity
6.344 But come now, tarry a while, let me don my harness of war; or go thy way, and I will follow; and methinks I shall overtake thee. So said he, and Hector of the flashing helm answered him not a word, but unto him spake Helen with gentle words:O Brother of me that am a dog, a contriver of mischief and abhorred of all,
6.356 my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm:
7.355 goodly Alexander, lord of fair-haired Helen; he made answer, and spake to him winged words:Antenor, this that thou sayest is no longer to my pleasure; yea thou knowest how to devise better words than these. But if thou verily speakest this in earnest,
9.409 Phoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning.
9.412 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,
9.447 to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.450 whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. 9.454 whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455 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 9.460 the voice of the people and the many revilings of men, to the end that I should not be called a father-slayer amid the Achaeans. Then might the heart in my breast in no wise be any more stayed to linger in the halls of my angered father. My fellows verily and my kinsfolk beset me about 9.465 with many prayers and sought to stay me there in the halls, and many goodly sheep did they slaughter, and sleek kine of shambling gait, and many swine, rich with fat, were stretched to singe over the flame of Hephaestus, and wine in plenty was drunk from the jars of that old man. 9.469 with many prayers and sought to stay me there in the halls, and many goodly sheep did they slaughter, and sleek kine of shambling gait, and many swine, rich with fat, were stretched to singe over the flame of Hephaestus, and wine in plenty was drunk from the jars of that old man. ' "9.470 For nine nights' space about mine own body did they watch the night through; in turn kept they watch, neither were the fires quenched, one beneath the portico of the well-fenced court, and one in the porch before the door of my chamber. Howbeit when the tenth dark night was come upon me, " "9.474 For nine nights' space about mine own body did they watch the night through; in turn kept they watch, neither were the fires quenched, one beneath the portico of the well-fenced court, and one in the porch before the door of my chamber. Howbeit when the tenth dark night was come upon me, " '9.475 then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, 9.480 unto king Peleus; and he received me with a ready heart, and cherished me as a father cherisheth his only son and well-beloved, that is heir to great possessions; and he made me rich and gave much people to me, and I dwelt on the furthermost border of Phthia, ruling over the Dolopians.
9.524 and hath sent forth warriors to beseech thee, choosing them that are best throughout the host of the Achaeans, and that to thine own self are dearest of the Argives; have not thou scorn of their words, neither of their coming hither; though till then no man could blame thee that thou wast wroth. Even in this manner have we heard the fame of men of old 9.525 that were warriors, whenso furious wrath came upon any; won might they be by gifts, and turned aside by pleadings. Myself I bear in mind this deed of old days and not of yesterday, how it was; and I will tell it among you that are all my friends. The Curetes on a time were fighting and the Aetolians staunch in battle 9.530 around the city of Calydon, and were slaying one another, the Aetolians defending lovely Calydon and the Curetes fain to waste it utterly in war. For upon their folk had Artemis of the golden throne sent a plague in wrath that Oeneus offered not to her the first-fruits of the harvest in his rich orchard land; 9.535 whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. 9.539 whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. Thereat the Archer-goddess, the child of Zeus, waxed wroth and sent against him a fierce wild boar, white of tusk, 9.540 that wrought much evil, wasting the orchard land of Oeneus; many a tall tree did he uproot and cast upon the ground, aye, root and apple blossom therewith. But the boar did Meleager, son of Oeneus, slay, when he had gathered out of many cities huntsmen 9.545 and hounds; for not of few men could the boar have been slain, so huge was he; and many a man set he upon the grievous pyre. But about his body the goddess brought to pass much clamour and shouting concerning his head and shaggy hide, between the Curetes and the great-souled Aetolians. 9.550 Now so long as Meleager, dear to Ares, warred, so long went it ill with the Curetes, nor might they abide without their wall, for all they were very many. But when wrath entered into Meleager, wrath that maketh the heart to swell in the breasts also of others, even though they be wise, 9.555 he then, wroth at heart against his dear mother Althaea, abode beside his wedded wife, the fair Cleopatra, daughter of Marpessa of the fair ankles, child of Evenus, and of Idas that was mightiest of men that were then upon the face of earth; who also took his bow to face the king 9.560 Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away. 9.564 Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away. ' "9.565 By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " "9.569 By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " '9.570 the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders 9.575 of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland, 9.580 and the half clear plough-land, to be cut from out the plain. 9.584 and the half clear plough-land, to be cut from out the plain. And earnestly the old horseman Oeneus besought him, standing upon the threshold of his high-roofed chamber, and shaking the jointed doors, in prayer to his son, and earnestly too did his sisters and his honoured mother beseech him 9.585 —but he denied them yet more—and earnestly his companions that were truest and dearest to him of all; yet not even so could they persuade the heart in his breast, until at the last his chamber was being hotly battered, and the Curetes were mounting upon the walls and firing the great city. 9.590 Then verily his fair-girdled wife besought Meleager with wailing, and told him all the woes that come on men whose city is taken; the men are slain and the city is wasted by fire, and their children and low-girdled women are led captive of strangers. 9.595 Then was his spirit stirred, as he heard the evil tale, and he went his way and did on his body his gleaming armour. Thus did he ward from the Aetolians the day of evil, yielding to his own spirit; and to him thereafter they paid not the gifts, many and gracious; yet even so did he ward from them evil.
9.647 all this thou seemest to speak almost after mine own mind; but my heart swelleth with wrath whenso I think of this, how the son of Atreus hath wrought indignity upon me amid the Argives, as though I were some alien that had no rights. Howbeit do ye go and declare my message,
14.30 Far apart from the battle were their ships drawn up on the shore of the grey sea; for these had they drawn up to land in the foremost row, but had builded the wall close to the hindmost. For albeit the beach was wide, yet might it in no wise hold all the ships, and the host was straitened;
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.
14.197 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone,
14.315 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:
14.354 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. Thus in quiet slept the Father on topmost Gargarus, by sleep and love overmastered, and clasped in his arms his wife. But sweet Sleep set out to run to the ships of the Argives 14.355 to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.360 and Hera hath beguiled him to couch with her in love. So spake he and departed to the glorious tribes of men, but Poseidon he set on yet more to bear aid to the Danaans. Forthwith then he leapt forth amid the foremost, and cried aloud:Argives, are we again in good sooth to yield victory to Hector,
16.179 Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain, 16.180 the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.185 even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor, 16.190 lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons
16.783 then verily beyond their portion the Achaeans proved the better. Forth from out the range of darts they drew the warrior Cebriones from the battle-din of the Trojans, and stripped the armour from his shoulders; and Patroclus with fell intent leapt upon the Trojans. Thrice then leapt he upon them, the peer of swift Ares, 16.785 crying a terrible cry, and thrice he slew nine men. But when for the fourth time he rushed on, like a god, then for thee, Patroclus, did the end of life appear; for Phoebus met thee in the fierce conflict, an awful god. And Patroclus marked him not as he passed through the turmuoil, 16.790 for enfolded in thick mist did he meet him; and Apollo took his stand behind him, and smote his back and broad shoulders with the flat of his hand, and his eyes were made to whirl. And from his head Phoebus Apollo smote the helmet, that rang as it rolled 16.795 beneath the feet of the horses—the crested helm; and the plumes were befouled with blood and dust. Not until that hour had the gods suffered that helm with plume of horse-hair to be befouled with dust, but ever did it guard the head and comely brow of a godlike man, even of Achilles; but then Zeus vouchsafed it to Hector, 16.800 to wear upon his head, yet was destruction near at hand for him. And in the hands of Patroclus the far-shadowing spear was wholly broken, the spear, heavy, and huge, and strong, and tipped with bronze; and from his shoulders the tasselled shield with its baldric fell to the ground, and his corselet did Apollo loose—the prince, the son of Zeus.
18.40 Nesaea and Speio and Thoë and ox-eyed Halië, and Cymothoë and Actaeä and Limnoreia, and Melite and Iaera and Amphithoe and Agave, Doto and Proto and Pherousa and Dynamene, and Dexamene and Amphinone and Callianeira,
18.48 Doris and Pynope and glorious Galatea, Nemertes and Apseudes and Callianassa, and there were Clymene and Ianeira and Ianassa, Maera and Orithyia and fair-tressed Amatheia, and other Nereids that were in the deep of the sea.
18.52 With these the bright cave was filled, and they all alike beat their breasts, and Thetis was leader in their lamenting:Listen, sister Nereids, that one and all ye may hear and know all the sorrows that are in my heart. Ah, woe is me unhappy, woe is me that bare to my sorrow the best of men, 18.55 for after I had borne a son peerless and stalwart, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios to war with the Trojans; but never again shall I welcome him 18.60 back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, neither can I anywise help him, though I go to him. Howbeit go I will, that I may behold my dear child, and hear what grief has come upon him while yet he abideth aloof from the war. 18.64 back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, neither can I anywise help him, though I go to him. Howbeit go I will, that I may behold my dear child, and hear what grief has come upon him while yet he abideth aloof from the war.
18.82 but what pleasure have I therein, seeing my dear comrade is dead, even Patroclus, whom I honoured above all my comrades, even as mine own self? Him have I lost, and his armour Hector that slew him hath stripped from him, that fair armour, huge of size, a wonder to behold, that the gods gave as a glorious gift to Peleus
18.88 on the day when they laid thee in the bed of a mortal man. Would thou hadst remained where thou wast amid the immortal maidens of the sea, and that Peleus had taken to his home a mortal bride. But now—it was thus that thou too mightest have measureless grief at heart for thy dead son, whom thou shalt never again welcome 18.90 to his home; for neither doth my own heart bid me live on and abide among men, unless Hector first, smitten by my spear, shall lose his life, and pay back the price for that he made spoil of Patroclus, son of Menoetius. Then Thetis again spake unto him, shedding tears the while:
18.95 Doomed then to a speedy death, my child, shalt thou be, that thou spakest thus; for straightway after Hector is thine own death ready at hand. 18.99 Doomed then to a speedy death, my child, shalt thou be, that thou spakest thus; for straightway after Hector is thine own death ready at hand. Then, mightily moved, swift-footed Achilles spake to her:Straightway may I die, seeing I was not to bear aid to my comrade at his slaying. Far, far from his own land 18.100 hath he fallen, and had need of me to be a warder off of ruin. Now therefore, seeing I return not to my dear native land, neither proved anywise a light of deliverance to Patroclus nor to my other comrades, those many that have been slain by goodly Hector, but abide here by the ships. Profitless burden upon the earth— 18.105 I that in war am such as is none other of the brazen-coated Achaeans, albeit in council there be others better— so may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey
18.264 in hope that we should take the curved ships. But now do I wondrously fear the swift-footed son of Peleus; so masterful is his spirit, he will not be minded to abide in the plain, where in the midst both Trojans and Achaeans share in the fury of Ares; ' "
18.288 Polydamas, this that thou sayest is no longer to my pleasure, seeing thou biddest us go back and be pent within the city. In good sooth have ye not yet had your fill of being pent within the walls? of old all mortal men were wont to tell of Priam's city, for its wealth of gold, its wealth of bronze; " "18.289 Polydamas, this that thou sayest is no longer to my pleasure, seeing thou biddest us go back and be pent within the city. In good sooth have ye not yet had your fill of being pent within the walls? of old all mortal men were wont to tell of Priam's city, for its wealth of gold, its wealth of bronze; " '18.290 but now are its goodly treasures perished from its homes, and lo, possessions full many have been sold away to Phrygia and lovely Maeonia, since great Zeus waxed wroth. But now, when the son of crooked-counselling Cronos hath vouchsafed me to win glory at the ships, and to pen the Achaeans, beside the sea, 18.295 no longer, thou fool, do thou show forth counsels such as these among the folk. For not a man of the Trojans will hearken to thee; I will not suffer it. Nay, come; even as I shall bid, let us all obey: for this present take ye your supper throughout the host by companies, and take heed to keep watch, and be wakeful every man.
18.509 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510 gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515 as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller.
18.520 But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle.
18.525 And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all.
18.529 And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530 But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ' "18.540 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " 18.570 and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin,
18.590 Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.594 Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. ' "
22.105 I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, " "22.107 I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, " 22.226 and stood leaning upon his bronze-barbed spear of ash. But she left him, and came to goodly Hector in the likeness of Deiphobus both in form and untiring voice; and drawing nigh she spake to him winged words: ' "
23.66 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.
23.83 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.
24.28 And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading, 24.30 and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish?
24.54 But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay.
24.129 and in the hut a ram, great and shaggy, lay slaughtered for them. Then she, his queenly mother, sate her down close by his side and stroked him with her hand, and spake, and called him by name:My child, how long wilt thou devour thine heart with weeping and sorrowing, and wilt take no thought of food, ' "24.130 neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " "24.131 neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " 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,
24.486 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.
24.525 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, 24.530 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
24.723 laid him on a corded bedstead, and by his side set singers, leaders of the dirge, who led the song of lamentation—they chanted the dirge, and thereat the women made lament. And amid these white-armed Andromache led the wailing, holding in her arms the while the head of man-slaying Hector:
24.727 Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, 24.729 Husband, perished from out of life art thou, yet in thy youth, and leavest me a widow in thy halls; and thy son is still but a babe, the son born of thee and me in our haplessness; neither do I deem that he will come to manhood, for ere that shall this city be wasted utterly. For thou hast perished that didst watch thereover, ' "
24.764 So spake she wailing, and roused unabating lament. And thereafter Helen was the third to lead the wailing:Hector, far dearest to my heart of all my husband's brethren! In sooth my husband is godlike Alexander, that brought me to Troy-land —would I died ere then! " "
24.768 For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, " "24.769 For this is now the twentieth year from the time when I went from thence and am gone from my native land, but never yet heard I evil or despiteful word from thee; nay, if so be any other spake reproachfully of me in the halls, a brother of thine or a sister, or brother's fair-robed wife, " '24.770 /or thy mother—but thy father was ever gentle as he had been mine own—yet wouldst thou turn them with speech and restrain them by the gentleness of thy spirit and thy gentle words. Wherefore I wail alike for thee and for my hapless self with grief at heart; for no longer have I anyone beside in broad Troy
24.775 /that is gentle to me or kind; but all men shudder at me. ' " None |
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20. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hellenistic, • epigram, Hellenistic
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 422, 423; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 19
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21. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Euripides’ Ion, and Hellenic genealogy • Helen (of Troy) • Helen, Helen’s suitors • Hellenes
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 283, 292; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 326
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22. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Helen, • Helen, epichoric vs. panhellenic, • Paris and Helen
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 88; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 67
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23. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, and Helen • Castor (brother of Helen of Troy) • Egypt, Helen of Troy in • Fiction, Hellenistic and Roman • Gorgias, Encomium of Helen • Helen • Helen (of Troy) • Helen of Troy • Helen of Troy, oaths sworn by • Helen, • Helen, cult of • Helen, eidolon of • Helen, narratives about • Hellenistic • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, a spectrum of • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, social status, regardless of • Hellenistic, Age • Hellenization of Egyptian institutions, in Philostratus • Judaism, Acceptance of Hellenism • Morales, Helen • Polydeuces (brother of Helen of Troy) • Theoxenia, Delphi, defining Hellenicity (Greekness) • Thessaly, role in shaping Hellenicity • cult, of Helen • gaze and perception, in Colluthus’ Rape of Helen • kingship ideology, Hellenistic
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 491; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227, 416; Edmunds (2021), Greek Myth, 38; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 237, 245; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 52; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 51, 53, 56; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 29, 30, 49; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 67; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 44; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 81; Keith and Myers (2023), Vergil and Elegy. 84; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 48, 55; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 42; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 9, 158; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 149, 150, 151, 156, 157, 159, 162, 164, 165, 167, 168; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 272; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 72; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 9, 150, 158, 162; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 207; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174, 185; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 38; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 107; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 67; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 89, 90, 92; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 178; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 163; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 29; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 33; Wolfsdorf (2020), Early Greek Ethics, 128; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 110, 116, 141
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24. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Helen • Troades debate between Hecuba and Helen • anthropomorphism, debate between Helen and Hecuba in Troades and • eros, debate between Hecuba and Helen in Troades on
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 41
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25. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite, and Helen • Helen • Helen, • Helen, epichoric vs. panhellenic, • Hellenistic,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 213, 216, 621, 722, 724; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 67, 69, 73, 74, 75, 76, 82; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 28, 30, 31, 32, 33; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109
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26. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Euripides, Helen, • Helen • Helen, • Stesichorus, Helen, • Theseus, Dioskouroi and Helen
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 107, 490, 540; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 578
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27. Aeschylus, Agamemnon, 174-184, 208, 227, 238-239, 245, 407, 409-428, 687-690, 742-743, 749, 1181, 1206 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fiction, Hellenistic and Roman • Helen • Helen of Troy, suitors oath • Helen, • Helen, and Iphigeneia • Helen, and double • Helen, episode in the Aeneid • Iphigeneia, and Helen • King, Helen • Paris (see also Helen and Paris”) • agency, of Helen
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 143, 144; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 55; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 162; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 76; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 173, 174; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 183; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 105; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 287, 288, 289, 290, 291, 292; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 58; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 49, 137, 144, 193, 194
sup>175 τεύξεται φρενῶν τὸ πᾶν· Χορός 176 τὸν φρονεῖν βροτοὺς ὁδώ- 177 σαντα, τὸν πάθει μάθος 178 θέντα κυρίως ἔχειν. 179 στάζει δʼ ἔν θʼ ὕπνῳ πρὸ καρδίας 180 μνησιπήμων πόνος· καὶ παρʼ ἄ- 181 κοντας ἦλθε σωφρονεῖν. 182 δαιμόνων δέ που χάρις βίαιος 183 σέλμα σεμνὸν ἡμένων. Χορός
208
227 καὶ προτέλεια ναῶν. Χορός
238 βίᾳ χαλινῶν τʼ ἀναύδῳ μένει. 239 κρόκου βαφὰς δʼ ἐς πέδον χέουσα
245 ἔμελψεν, ἁγνᾷ δʼ ἀταύρωτος αὐδᾷ πατρὸς
407 βέβακεν ῥίμφα διὰ
409 τόδʼ ἐννέποντες δόμων προφῆται· 410 ἰὼ ἰὼ δῶμα δῶμα καὶ πρόμοι, 412 420 ὀνειρόφαντοι δὲ πενθήμονες
687 κῆ θʼ Ἑλέναν; ἐπεὶ πρεπόντως 688 ἑλένας, ἕλανδρος, ἑλέ- 690 πτολις, ἐκ τῶν ἁβροτίμων
742 δηξίθυμον ἔρωτος ἄνθος. 743 παρακλίνασʼ ἐπέκρανεν
749 νυμφόκλαυτος Ἐρινύς. Χορός
1181 πνέων ἐσᾴξειν, ὥστε κύματος δίκην1206 ἀλλʼ ἦν παλαιστὴς κάρτʼ ἐμοὶ πνέων χάριν. Χορός' '' None
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174 Shouting the triumph-praise — proclaim, 175 Complete in judgment shall that man be found. 176 Zeus, who leads onward mortals to be wise, 177 Appoints that suffering masterfully teach. 178 In sleep, before the heart of each, 179 A woe-remembering travail sheds in dew 180 Discretion, — ay, and melts the unwilling too 181 By what, perchance, may be a graciousness 182 of gods, enforced no less, — 183 As they, commanders of the crew, 183 Assume the awful seat.
208
227 With such prelusive rite!
238 By dint of bit-violence bridling speech. 239 And as to ground her saffron-vest she shed,
245 of her chaste voice, that unpolluted thing,
407 Daring the undareable. But many a groan outbroke
409 418
687 From the delicately-pompous curtains that pavilion well, 688 Forth, by favour of the gale 689 of earth-born Zephuros did she sail. 690 Many shield-bearers, leaders of the pack,
742 An eyes’-dart bearing balm, 743 Love’s spirit-biting flower.
749 Erinus for a bride, — to make brides mourn, her dower.
1181 Breathing, to penetrate thee: so as, wave-like, '
1206 But he was athlete to me — huge grace breathing! CHOROS. ' None
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28. Aeschylus, Prometheus Bound, 645-673 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fiction, Hellenistic and Roman • Hellenization of Egyptian institutions, in Herodotus
Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 189
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645 αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι'646 ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν 647 λείοισι μύθοις ὦ μέγʼ εὔδαιμον κόρη, 648 649 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι 656 συνειχόμην δύστηνος, ἔστε δὴ πατρὶ 657 ἔτλην γεγωνεῖν νυκτίφοιτʼ ὀνείρατα. 658 ὁ δʼ ἔς τε Πυθὼ κἀπὶ Δωδώνης πυκνοὺς 659 θεοπρόπους ἴαλλεν, ὡς μάθοι τί χρὴ 660 δρῶντʼ ἢ λέγοντα δαίμοσιν πράσσειν φίλα. 661 ἧκον δʼ ἀναγγέλλοντες αἰολοστόμους 662 χρησμοὺς ἀσήμους δυσκρίτως τʼ εἰρημένους. 663 τέλος δʼ ἐναργὴς βάξις ἦλθεν Ἰνάχῳ 664 σαφῶς ἐπισκήπτουσα καὶ μυθουμένη 665 ἔξω δόμων τε καὶ πάτρας ὠθεῖν ἐμέ, 666 ἄφετον ἀλᾶσθαι γῆς ἐπʼ ἐσχάτοις ὅροις· 667 κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν 668 κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος. 669 τοιοῖσδε πεισθεὶς Λοξίου μαντεύμασιν 670 ἐξήλασέν με κἀπέκλῃσε δωμάτων 671 ἄκουσαν ἄκων· ἀλλʼ ἐπηνάγκαζέ νιν 672 Διὸς χαλινὸς πρὸς βίαν πράσσειν τάδε. 673 εὐθὺς δὲ μορφὴ καὶ φρένες διάστροφοι ' None | sup>
645 For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: |
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29. Hebrew Bible, Ezekiel, 1.26-1.28 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hebraism and Hellenism • interpretation, Hellenistic Jewish
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 250; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 260
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1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27 וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃'' None | sup>
1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27 And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.'' None |
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30. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism/hellenization • Hellenistic • Hellenistic, • North, Helen
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 564, 573, 576; Corley (2002), Ben Sira's Teaching on Friendship, 8; Keith and Myers (2023), Vergil and Elegy. 122; Wolfsdorf (2020), Early Greek Ethics, 249, 252
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31. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fiction, Hellenistic and Roman • Helen
Found in books: Gera (2014), Judith, 57; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 185; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141
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32. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen • Helen,, in Stesichorus • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman emperors • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic poetry • Hellenization of Egyptian institutions, in Herodotus
Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 144; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 155; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30
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33. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic
Found in books: Bernabe et al. (2013), Redefining Dionysos, 161; Keith and Myers (2023), Vergil and Elegy. 122
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34. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen • Theoxenia, Delphi, defining Hellenicity (Greekness)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 87; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 119, 124; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189
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35. Euripides, Alcestis, 354-355 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fiction, Hellenistic and Roman • Helen, and double
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 174; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 193
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354 How many a wrong against a wife wouldst thou prefer thy daughter to have found to suffering what I now describe? We ought not on trifling grounds to promote serious mischief; nor should men, if we women are so deadly a curse, bring their nature down to our level.' ' None |
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36. Euripides, Bacchae, 4, 10, 15-22, 31-40, 70 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen, and Paris • Hellenistic • Hellenistic, age/era/period • Hellens • Paris (see also Helen and Paris”) • historiography, Hellenistic
Found in books: Bernabe et al. (2013), Redefining Dionysos, 9, 161, 162, 310; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 33; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 279; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
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4 μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν
10 αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε15 Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα 16 Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα 17 Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα 18 κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ 19 πλήρεις ἔχουσα καλλιπυργώτους πόλεις, 20 ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν, 21 τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς 22 τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.
31 Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο. 32 τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ 33 μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν· 3
4 σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν, 35 καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι 36 γυναῖκες ἦσαν, ἐξέμηνα δωμάτων· 37 ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι 38 χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις. 39 δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει,
40 ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
70 ἅπας ἐξοσιούσθω· ' None | sup>
4 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,
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,15 and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia , and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together; 20 and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and
31 a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries. 35 And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling,
40 that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son,
70 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru ' None |
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37. Euripides, Electra, 1282-1283 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen
Found in books: Edmunds (2021), Greek Myth, 113; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95
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1282 Ζεὺς δ', ὡς ἔρις γένοιτο καὶ φόνος βροτῶν,"1283 εἴδωλον ̔Ελένης ἐξέπεμψ' ἐς ̓́Ιλιον." "" None | sup>
1282 will bury her, with Helen helping him; for she has come from Proteus’ house, leaving Egypt , and she never went to Troy ; Zeus, to stir up strife and bloodshed among mortals, sent a phantom of Helen to Ilium . Now let Pylades, having one who is both a virgin and a married woman,'1283 will bury her, with Helen helping him; for she has come from Proteus’ house, leaving Egypt , and she never went to Troy ; Zeus, to stir up strife and bloodshed among mortals, sent a phantom of Helen to Ilium . Now let Pylades, having one who is both a virgin and a married woman, ' None |
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38. Euripides, Hecuba, 30, 107-115, 841 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Fiction, Hellenistic and Roman • Gorgias, Encomium of Helen • Helen • Hellenistic era • Hellenistic poetry • monarchy, Hellenic vs barbarian
Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 132; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 190; Hesk (2000), Deception and Democracy in Classical Athens, 283; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 139; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 157
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30 ἄκλαυτος ἄταφος: νῦν δ' ὑπὲρ μητρὸς φίλης" "
107 ἐν γὰρ ̓Αχαιῶν πλήρει ξυνόδῳ'108 λέγεται δόξαι σὴν παῖδ' ̓Αχιλεῖ" "109 σφάγιον θέσθαι: τύμβου δ' ἐπιβὰς" "110 οἶσθ' ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις," "111 τὰς ποντοπόρους δ' ἔσχε σχεδίας" '112 λαίφη προτόνοις ἐπερειδομένας, 113 τάδε θωύ̈σσων: 114 Ποῖ δή, Δαναοί, τὸν ἐμὸν τύμβον' "115 στέλλεσθ' ἀγέραστον ἀφέντες;" "
841 ὦ δέσποτ', ὦ μέγιστον ̔́Ελλησιν φάος," '" None | sup>
30 unwept, unburied; but now I am hovering over the head of my dear mother Hecuba, a disembodied spirit, keeping my airy station these three days, ever since my poor mother came from Troy to linger here in the Chersonese .
107 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared'108 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared 110 tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb 115 without its prize? A violent dispute with stormy altercation arose, and opinion was divided in the warrior army of Hellas , some being in favor of offering the sacrifice at the tomb, others dissenting.
841 bringing a thousand pleas to bear on you! O my lord and master, most glorious light of Hellas , listen, stretch forth a helping hand to this aged woman, for all she is a thing of nothing; still do so. For it is always a good man’s duty to help the right, ' None |
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39. Euripides, Helen, 1-2, 17-21, 23-48, 66-67, 875, 927-932, 1666-1669, 1674-1677 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Egypt, Helen of Troy in • Euripides, Helen • Helen • Helen, • Helen, and double • Helen, in Euripides • Hellenization of Egyptian institutions, in Philostratus • Paris and Helen • twinning, in Euripides’ Helen
Found in books: Edmunds (2021), Greek Myth, 113; Gruen (2011), Rethinking the Other in Antiquity, 89; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 92, 95; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 272; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 70; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133, 139; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 54, 55, 72, 289, 290; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 333, 334
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1 Νείλου μὲν αἵδε καλλιπάρθενοι ῥοαί,' 2 ὃς ἀντὶ δίας ψακάδος Αἰγύπτου πέδον' "
17 Σπάρτη, πατὴρ δὲ Τυνδάρεως: ἔστιν δὲ δὴ' "
18 λόγος τις ὡς Ζεὺς μητέρ' ἔπτατ' εἰς ἐμὴν" "
19 Λήδαν κύκνου μορφώματ' ὄρνιθος λαβών," '20 ὃς δόλιον εὐνὴν ἐξέπραξ' ὑπ' αἰετοῦ" '2
1 δίωγμα φεύγων, εἰ σαφὴς οὗτος λόγος:' "3
1 ̔́Ηρα δὲ μεμφθεῖς' οὕνεκ' οὐ νικᾷ θεάς," "32 ἐξηνέμωσε τἄμ' ̓Αλεξάνδρῳ λέχη," "33 δίδωσι δ' οὐκ ἔμ', ἀλλ' ὁμοιώσας' ἐμοὶ" "34 εἴδωλον ἔμπνουν οὐρανοῦ ξυνθεῖς' ἄπο," "35 Πριάμου τυράννου παιδί: καὶ δοκεῖ μ' ἔχειν —" "36 κενὴν δόκησιν, οὐκ ἔχων. τὰ δ' αὖ Διὸς" '39 καὶ Φρυξὶ δυστήνοισιν, ὡς ὄχλου βροτῶν 40 πλήθους τε κουφίσειε μητέρα χθόνα 4
1 γνωτόν τε θείη τὸν κράτιστον ̔Ελλάδος.' "
66 ὡς, εἰ καθ' ̔Ελλάδ' ὄνομα δυσκλεὲς φέρω," "67 μή μοι τὸ σῶμά γ' ἐνθάδ' αἰσχύνην ὄφλῃ." '' None | sup>
1 These are the lovely pure streams of the Nile , which waters the plain and lands of Egypt , fed by white melting snow instead of rain from heaven. Proteus was king of this land when he was alive,' 2 These are the lovely pure streams of the Nile , which waters the plain and lands of Egypt , fed by white melting snow instead of rain from heaven. Proteus was king of this land when he was alive,
17 My own fatherland, Sparta , is not without fame, and my father is Tyndareus; but there is indeed a story that Zeus flew to my mother Leda, taking the form of a bird, a swan, 20 which accomplished the deceitful union, fleeing the pursuit of an eagle, if this story is true. My name is Helen; I will tell the evils I have suffered. For the sake of beauty, three goddesses came to a deep valley on Mount Ida , to Paris : 3
1 But Hera, indigt at not defeating the goddesses, made an airy nothing of my marriage with Paris ; she gave to the son of king Priam not me, but an image, alive and breathing, that she fashioned out of the sky and made to look like me; 35 and he thinks he has me—an idle fancy, for he doesn’t have me. And in turn the plans of Zeus added further troubles to these; for he brought a war upon the land of the Hellenes and the unhappy Phrygians, so that he might lighten mother earth 40 of her crowded mass of mortals, and bring fame to the bravest man of Hellas . So I was set up as the Hellenes’ spear-prize, to test the courage of the Trojans; or rather not me, but my name. Hermes caught me up in the folds of the air and
66 for him to keep my bed safe for my husband, so that, if I bear a name infamous throughout Hellas , at least my body may not incur disgrace here. Teucer ' None |
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40. Euripides, Children of Heracles, 1032-1035 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, in mythology
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 42; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133
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1032 καὶ σοὶ μὲν εὔνους καὶ πόλει σωτήριος'1033 μέτοικος αἰεὶ κείσομαι κατὰ χθονός,' "1034 τοῖς τῶνδε δ' ἐκγόνοισι πολεμιώτατος," '1035 ὅταν μόλωσι δεῦρο σὺν πολλῇ χερὶ ' None | sup>
1032 Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants,'1033 rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena 1033 Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, 1035 whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, ' None |
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41. Euripides, Hippolytus, 453-456, 545, 1423-1427 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euphorion, Hellenistic poet • Helen • Helen, cult of • Troades debate between Hecuba and Helen • Trojan War, Helen as cause of • cult, of Helen • eros, debate between Hecuba and Helen in Troades on • sophia, wisdom in debate between Helen and Hecuba in Troades
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 109; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 44; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 37, 38; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 699
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453 ἴσασι μὲν Ζεὺς ὥς ποτ' ἠράσθη γάμων" "454 Σεμέλης, ἴσασι δ' ὡς ἀνήρπασέν ποτε" '455 ἡ καλλιφεγγὴς Κέφαλον ἐς θεοὺς ̔́Εως' "456 ἔρωτος οὕνεκ': ἀλλ' ὅμως ἐν οὐρανῷ" 545 τὰν μὲν Οἰχαλίᾳ' "
1423 σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν"1424 τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ 1425 δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "1426 κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" '1427 πένθη μέγιστα δακρύων καρπουμένῳ.' "' None | sup>
453 to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, 455 how the bright-eyed goddess of the Dawn once stole Cephalus to dwell in heaven for the love she bore him; yet these in heaven abide nor shun the gods’ approach, content, I trow, to yield to their misfortune.
545 There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea
1423 For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen;'1424 For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; 1425 for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, ' None |
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42. Euripides, Ion, 1575-1594 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides’ Ion, and Hellenic genealogy • Helen
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95
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1575 ἔσται τ' ἀν' ̔Ελλάδ' εὐκλεής. οἱ τοῦδε γὰρ"1576 παῖδες γενόμενοι τέσσαρες ῥίζης μιᾶς 1577 ἐπώνυμοι γῆς κἀπιφυλίου χθονὸς' "1578 λαῶν ἔσονται, σκόπελον οἳ ναίους' ἐμόν." '1579 Γελέων μὲν ἔσται πρῶτος: εἶτα δεύτερος 1580 &λτ;&γτ;' "1580 ̔́Οπλητες ̓Αργαδῆς τ', ἐμῆς τ' ἀπ' αἰγίδος" "1581 ἔμφυλον ἕξους' Αἰγικορῆς. οἱ τῶνδε δ' αὖ" '1582 παῖδες γενόμενοι σὺν χρόνῳ πεπρωμένῳ 1583 Κυκλάδας ἐποικήσουσι νησαίας πόλεις 1584 χέρσους τε παράλους, ὃ σθένος τἠμῇ χθονὶ' "1585 δίδωσιν: ἀντίπορθμα δ' ἠπείροιν δυοῖν" '1586 πεδία κατοικήσουσιν, ̓Ασιάδος τε γῆς' "1587 Εὐρωπίας τε: τοῦδε δ' ὀνόματος χάριν" '1588 ̓́Ιωνες ὀνομασθέντες ἕξουσιν κλέος. 1589 Ξούθῳ δὲ καὶ σοὶ γίγνεται κοινὸν γένος, 1590 Δῶρος μέν, ἔνθεν Δωρὶς ὑμνηθήσεται' "1591 πόλις κατ' αἶαν Πελοπίαν: ὁ δεύτερος" '1592 ̓Αχαιός, ὃς γῆς παραλίας ̔Ρίου πέλας 1593 τύραννος ἔσται, κἀπισημανθήσεται' "1594 κείνου κεκλῆσθαι λαὸς ὄνομ' ἐπώνυμος." "' None | sup>
1575 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come'1576 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come 1580 the Hopletes and Argades; and then the Aegicores, called after my aegis, shall form one tribe. And their children again shall in the time appointed found an island home amid the Cyclades and on the sea-coast, thereby strengthening my country; 1585 for they shall dwell upon the shores of two continents, of Europe and of Asia, on either side the strait; and in honour of Ion’s name shall they be called Ionians and win them high renown. From Xuthus too and thee I see a common stock arise; 1590 Dorus, whence the famous Dorian state will spring; and after him Achaeus in the land of Pelops; he shall lord it o’er the seaboard nigh to Rhium, and his folk, that bear his name, shall win the proud distinction of their leader’s title. ' None |
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43. Euripides, Medea, 1381-1383 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 91; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133
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1381 τύμβους ἀνασπῶν: γῇ δὲ τῇδε Σισύφου'1382 σεμνὴν ἑορτὴν καὶ τέλη προσάψομεν 1383 τὸ λοιπὸν ἀντὶ τοῦδε δυσσεβοῦς φόνου. ' None | sup>
1381 that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus,'1382 that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, ' None |
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44. Euripides, Orestes, 1637, 1639-1642, 1654, 1684-1690 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen • Helen, and Iphigeneia • Iphigeneia, and Helen • Theoxenia, Delphi, defining Hellenicity (Greekness) • Thessaly, role in shaping Hellenicity
Found in books: Edmunds (2021), Greek Myth, 113; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 161; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133, 139
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1637 σύνθακος ἔσται, ναυτίλοις σωτήριος.1639 ἐπεὶ θεοὶ τῷ τῆσδε καλλιστεύματι 1640 ̔́Ελληνας εἰς ἓν καὶ Φρύγας συνήγαγον,' "1641 θανάτους τ' ἔθηκαν, ὡς ἀπαντλοῖεν χθονὸς" '1642 ὕβρισμα θνητῶν ἀφθόνου πληρώματος.' "
1654 γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" 1684 ̔Ελένην Δίοις μελάθροις πελάσω, 1685 λαμπρῶν ἄστρων πόλον ἐξανύσας,' "1686 ἔνθα παρ' ̔́Ηρᾳ τῇ θ' ̔Ηρακλέους" '1687 ̔́Ηβῃ πάρεδρος θεὸς ἀνθρώποις 1688 ἔσται σπονδαῖς ἔντιμος ἀεί, 1689 σὺν Τυνδαρίδαις, τοῖς Διὸς υἱοῖς, 1690 ναύταις μεδέουσα θαλάσσης. ' None | sup>
1637 for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline1639 for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline 1640 joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals.
1654 the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword;
1684 Go your ways, and honor Peace, fairest of goddesses; I will bring Helen to the halls of Zeus, 1685 when I have come to the sky, bright with stars. There, enthroned beside Hera and Hebe, the bride of Heracles, she will be honored by men with libations as a goddess for ever; along with those Zeus-born sons of Tyndareus, 1690 he will be a guardian of the sea, for the good of sailors. Choru ' None |
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45. Euripides, Trojan Women, 887-888, 914-915, 919-931, 935, 940-955, 962-964, 969-1032 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, and Helen • Helen • Helen of Troy • Helen, and Paris • Paris (see also Helen and Paris”) • Troades debate between Hecuba and Helen • Trojan War, Helen as cause of • anthropomorphism, debate between Helen and Hecuba in Troades and • eros, debate between Hecuba and Helen in Troades on • interpretation, Hellenistic Jewish • sophia, wisdom in debate between Helen and Hecuba in Troades
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 258; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 34, 158; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 77, 78; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 159, 170; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 105; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 38; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 37, 38, 39, 40, 41, 42, 44, 47, 48, 49; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 233; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 333, 334
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887 προσηυξάμην σε: πάντα γὰρ δι' ἀψόφου" "888 βαίνων κελεύθου κατὰ δίκην τὰ θνήτ' ἄγεις." 914 ἴσως με, κἂν εὖ κἂν κακῶς δόξω λέγειν, 915 οὐκ ἀνταμείψῃ πολεμίαν ἡγούμενος.
919 πρῶτον μὲν ἀρχὰς ἔτεκεν ἥδε τῶν κακῶν,' "920 Πάριν τεκοῦσα: δεύτερον δ' ἀπώλεσε" "921 Τροίαν τε κἄμ' ὁ πρέσβυς οὐ κτανὼν βρέφος," "922 δαλοῦ πικρὸν μίμημ', ̓Αλέξανδρόν ποτε." '924 ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν: 925 καὶ Παλλάδος μὲν ἦν ̓Αλεξάνδρῳ δόσις' "926 Φρυξὶ στρατηγοῦνθ' ̔Ελλάδ' ἐξανιστάναι," "927 ̔́Ηρα δ' ὑπέσχετ' ̓Ασιάδ' Εὐρώπης θ' ὅρους" "928 τυραννίδ' ἕξειν, εἴ σφε κρίνειεν Πάρις:" '929 Κύπρις δὲ τοὐμὸν εἶδος ἐκπαγλουμένη' "930 δώσειν ὑπέσχετ', εἰ θεὰς ὑπερδράμοι" "931 κάλλει. τὸν ἔνθεν δ' ὡς ἔχει σκέψαι λόγον:" "
935 ἃ δ' εὐτύχησεν ̔Ελλάς, ὠλόμην ἐγὼ" "
940 ἦλθ' οὐχὶ μικρὰν θεὸν ἔχων αὑτοῦ μέτα" "941 ὁ τῆσδ' ἀλάστωρ, εἴτ' ̓Αλέξανδρον θέλεις" '942 ὀνόματι προσφωνεῖν νιν εἴτε καὶ Πάριν: 943 ὅν, ὦ κάκιστε, σοῖσιν ἐν δόμοις λιπὼν 944 Σπάρτης ἀπῆρας νηὶ Κρησίαν χθόνα. 945 εἶἑν.' "946 οὐ σέ, ἀλλ' ἐμαυτὴν τοὐπὶ τῷδ' ἐρήσομαι:" "947 τί δὴ φρονοῦσά γ' ἐκ δόμων ἅμ' ἑσπόμην" '948 ξένῳ, προδοῦσα πατρίδα καὶ δόμους ἐμούς; 949 τὴν θεὸν κόλαζε καὶ Διὸς κρείσσων γενοῦ, 950 κείνης δὲ δοῦλός ἐστι: συγγνώμη δ' ἐμοί." "950 ὃς τῶν μὲν ἄλλων δαιμόνων ἔχει κράτος,' "951 ἔνθεν δ' ἔχοις ἂν εἰς ἔμ' εὐπρεπῆ λόγον:" "952 ἐπεὶ θανὼν γῆς ἦλθ' ̓Αλέξανδρος μυχούς," "953 χρῆν μ', ἡνίκ' οὐκ ἦν θεοπόνητά μου λέχη," "954 λιποῦσαν οἴκους ναῦς ἐπ' ̓Αργείων μολεῖν." '955 ἔσπευδον αὐτὸ τοῦτο: μάρτυρες δέ μοι' '963 πρὸς σοῦ δικαίως, ἣν ὁ μὲν βίᾳ γαμεῖ,' "964 τὰ δ' οἴκοθεν κεῖν' ἀντὶ νικητηρίων" 969 ταῖς θεαῖσι πρῶτα σύμμαχος γενήσομαι 970 καὶ τήνδε δείξω μὴ λέγουσαν ἔνδικα. 971 ἐγὼ γὰρ ̔́Ηραν παρθένον τε Παλλάδα 972 οὐκ ἐς τοσοῦτον ἀμαθίας ἐλθεῖν δοκῶ,' "973 ὥσθ' ἣ μὲν ̓́Αργος βαρβάροις ἀπημπόλα," "974 Παλλὰς δ' ̓Αθήνας Φρυξὶ δουλεύειν ποτέ," '975 εἰ παιδιαῖσι καὶ χλιδῇ μορφῆς πέρι' "976 ἦλθον πρὸς ̓́Ιδην. τοῦ γὰρ οὕνεκ' ἂν θεὰ" "977 ̔́Ηρα τοσοῦτον ἔσχ' ἔρωτα καλλονῆς;" "978 πότερον ἀμείνον' ὡς λάβῃ Διὸς πόσιν;" '979 ἢ γάμον ̓Αθηνᾶ θεῶν τίνος θηρωμένη — 980 ἣ παρθενείαν πατρὸς ἐξῃτήσατο, 981 φεύγουσα λέκτρα; μὴ ἀμαθεῖς ποίει θεὰς 982 τὸ σὸν κακὸν κοσμοῦσα, μὴ οὐ πείσῃς σοφούς.' "983 Κύπριν δ' ἔλεξας — ταῦτα γὰρ γέλως πολύς —" '984 ἐλθεῖν ἐμῷ ξὺν παιδὶ Μενέλεω δόμους.' "985 οὐκ ἂν μένους' ἂν ἥσυχός ς' ἐν οὐρανῷ" '986 αὐταῖς ̓Αμύκλαις ἤγαγεν πρὸς ̓́Ιλιον; 987 ἦν οὑμὸς υἱὸς κάλλος ἐκπρεπέστατος,' "988 ὁ σὸς δ' ἰδών νιν νοῦς ἐποιήθη Κύπρις:" "989 τὰ μῶρα γὰρ πάντ' ἐστὶν ̓Αφροδίτη βροτοῖς," "990 καὶ τοὔνομ' ὀρθῶς ἀφροσύνης ἄρχει θεᾶς." '991 ὃν εἰσιδοῦσα βαρβάροις ἐσθήμασι 992 χρυσῷ τε λαμπρὸν ἐξεμαργώθης φρένας.' "993 ἐν μὲν γὰρ ̓́Αργει μίκρ' ἔχους' ἀνεστρέφου," "994 Σπάρτης δ' ἀπαλλαχθεῖσα τὴν Φρυγῶν πόλιν" '995 χρυσῷ ῥέουσαν ἤλπισας κατακλύσειν' "996 δαπάναισιν: οὐδ' ἦν ἱκανά σοι τὰ Μενέλεω" '997 μέλαθρα ταῖς σαῖς ἐγκαθυβρίζειν τρυφαῖς.' "998 εἶἑν: βίᾳ γὰρ παῖδα φῄς ς' ἄγειν ἐμόν:" "999 τίς Σπαρτιατῶν ᾔσθετ'; ἢ ποίαν βοὴν" '1000 ἀνωλόλυξας — Κάστορος νεανίου'1001 τοῦ συζύγου τ' ἔτ' ὄντος, οὐ κατ' ἄστρα πω;" '1002 ἐπεὶ δὲ Τροίαν ἦλθες ̓Αργεῖοί τέ σου' "1003 κατ' ἴχνος, ἦν δὲ δοριπετὴς ἀγωνία," "1004 εἰ μὲν τὰ τοῦδε κρείσσον' ἀγγέλλοιτό σοι," "1005 Μενέλαον ᾔνεις, παῖς ὅπως λυποῖτ' ἐμὸς" '1006 ἔχων ἔρωτος ἀνταγωνιστὴν μέγαν:' "1007 εἰ δ' εὐτυχοῖεν Τρῶες, οὐδὲν ἦν ὅδε." "1008 ἐς τὴν τύχην δ' ὁρῶσα τοῦτ' ἤσκεις, ὅπως" "1009 ἕποι' ἅμ' αὐτῇ, τῇ ἀρετῇ δ' οὐκ ἤθελες." '1010 κἄπειτα πλεκταῖς σῶμα σὸν κλέπτειν λέγεις' "1011 πύργων καθιεῖς', ὡς μένους' ἀκουσίως;" "1012 ποῦ δῆτ' ἐλήφθης ἢ βρόχους ἀρτωμένη" "1013 ἢ φάσγανον θήγους', ἃ γενναία γυνὴ" '1014 δράσειεν ἂν ποθοῦσα τὸν πάρος πόσιν;' "1015 καίτοι ς' ἐνουθέτουν γε πολλὰ πολλάκις:" "1016 ̓͂Ω θύγατερ, ἔξελθ': οἱ δ' ἐμοὶ παῖδες γάμους" "1017 ἄλλους γαμοῦσι, σὲ δ' ἐπὶ ναῦς ̓Αχαιϊκὰς" '1018 πέμψω συνεκκλέψασα: καὶ παῦσον μάχης' "1019 ̔́Ελληνας ἡμᾶς τε. ἀλλὰ σοὶ τόδ' ἦν πικρόν." '1020 ἐν τοῖς ̓Αλεξάνδρου γὰρ ὕβριζες δόμοις' "1021 καὶ προσκυνεῖσθαι βαρβάρων ὕπ' ἤθελες:" '1022 μεγάλα γὰρ ἦν σοι. — κἀπὶ τοῖσδε σὸν δέμας 1023 ἐξῆλθες ἀσκήσασα κἄβλεψας πόσει' "1024 τὸν αὐτὸν αἰθέρ', ὦ κατάπτυστον κάρα:" '1025 ἣν χρῆν ταπεινὴν ἐν πέπλων ἐρειπίοις,' "1026 φρίκῃ τρέμουσαν, κρᾶτ' ἀπεσκυθισμένην" '1027 ἐλθεῖν, τὸ σῶφρον τῆς ἀναιδείας πλέον 1028 ἔχουσαν ἐπὶ τοῖς πρόσθεν ἡμαρτημένοις.' "1029 Μενέλα', ἵν' εἰδῇς οἷ τελευτήσω λόγον," "1030 στεφάνωσον ̔Ελλάδ' ἀξίως τήνδε κτανὼν" '1031 σαυτοῦ, νόμον δὲ τόνδε ταῖς ἄλλαισι θὲς 1032 γυναιξί, θνῄσκειν ἥτις ἂν προδῷ πόσιν.' "" None | sup>
887 whoever you are, a riddle past our knowledge! Zeus, owhether you are natural necessity, or man’s intellect, to you I pray; for, though you tread over a noiseless path, all your dealings with mankind are guided by justice. Menelau
914 Perhaps you will not answer me, from counting me a foe, 915 whether my words seem good or ill. Yet I will put my charges and yours over against each other, and then reply to the accusations I suppose you will advance against me. First, then, that woman was the author of these trouble 920 by giving birth to Paris ; next, old Priam ruined Troy and me, because he did not slay his child Alexander, baleful semblance of a fire-brand, Hecuba had dreamed she would hear a son who would cause the ruin of Troy ; on the birth of Paris an oracle confirmed her fears. long ago. Hear what followed. This man was to judge the claims of three rival goddesses; 925 o Pallas offered him command of all the Phrygians, and the destruction of Hellas ; Hera promised he should spread his dominion over Asia , and the utmost bounds of Europe , if he would decide for her; but Cypris spoke in rapture of my loveliness, 930 and promised him this gift, if she should have the preference over those two for beauty. Now mark the inference I deduce from this; Cypris won the day over the goddesses, and thus far has my marriage proved of benefit to Hellas , that you are not subject to barbarian rule, neither vanquished in the strife, nor yet by tyrants crushed.
935 What Hellas gained, was ruin to me, sold for my beauty, and now I am reproached for that which should have set a crown upon my head. But you will say I am silent on the real matter at hand, how it was I started forth and left your house by stealth.
940 With no small goddess at his side he came, my evil genius, call him Alexander or Paris , as you will; and you, villain, left him behind in your house, and sailed away from Sparta to the land of Crete . 945 Enough of this! For all that followed I must question myself, not you; what thought led me to follow the stranger from your house, traitress to my country and my home? Punish the goddess, show yourself more mighty even than Zeus, who, though he lords it over the other gods, 950 is her slave; therefore I may well be pardoned. Still, from this you might draw a specious argument against me; when Paris died, and earth concealed his corpse, I should have left his house and sought the Argive fleet, since my marriage was no longer in the hands of gods. 955 That was what I was eager to do; and the warders on the towers and watchmen on the walls can bear me witness, for often they found me seeking to let myself down stealthily by cords from the battlements but there was that new husband, Deiphobus, that carried me off
962 by force to be his wife against the will of Troy . How then, my lord, could I be justly put to death . . . by you, with any show of right, seeing that he wedded me against my will, and those my other natural gifts have served a bitter slavery, instead of leading on to triumph? If it is your will indeed
969 First I will take up the cause of those goddesses, 970 and prove how she perverts the truth. For I can never believe that Hera or the maiden Pallas would have been guilty of such folly, the one to sell her Argos to barbarians, or that Pallas ever would make her Athens subject to the Phrygians, 975 coming as they did in mere wanton sport to Ida to contest the palm of beauty. For why should goddess Hera set her heart so much on such a prize? Was it to win a nobler lord than Zeus? or was Athena hunting down among the gods a husband, 980 he who in her dislike of marriage won from her father the gift of remaining unwed? Do not seek to impute folly to the goddesses, in the attempt to adorn your own sin; never will you persuade the wise. Next you have said—what well may make men jeer—that Cypris came with my son to the house of Menelaus. 985 Could she not have stayed quietly in heaven and brought you and Amyclae as well to Ilium ? 987 No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess, 990 and rightly does her name It is almost impossible to reproduce the play on words in Ἀφροδίτη and ἀφροσύνη ; perhaps the nearest approach would be sensuality and senseless. begin the word for senselessness ; so when you caught sight of him in gorgeous foreign clothes, ablaze with gold, your senses utterly forsook you. Yes, for in Argos you had moved in simple state, but, once free of Sparta , 995 it was your hope to deluge by your lavish outlay Phrygia ’s town, that flowed with gold; nor was the palace of Menelaus rich enough for your luxury to riot in. 998 Enough of this! My son carried you off by force, so you say; what Spartan saw this? what cry for help 1000 did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of' 1001 did you ever raise, though Castor was still alive, a vigorous youth, and his brother also, not yet among the stars? Then when you had come to Troy , and the Argives were on your track, and the mortal combat had begun, whenever tidings came to you of 1005 Menelaus’ prowess, you would praise him, to grieve my son, because he had so powerful a rival in his love; but if the Trojans prospered, Menelaus was nothing to you. Your eye was fixed on Fortune, and by such practice you were careful to follow in her steps, careless of virtue’s cause. 1010 And then you assert that you tried to let yourself down from the towers by stealth with twisted cords, as if unwilling to stay? Where were you ever found fastening the noose about your neck, or whetting the knife, as a noble wife would have done in regret for her former husband? 1015 And yet often I advised you saying, Get away, daughter; my sons will take other brides, and I will belp you to steal away, and convey you to the Achaean fleet; oh, end the strife between us and Hellas ! But this was bitter to you. 1020 For you were wantoning in Alexander’s house, wishing to have obeisance done you by barbarians. Yes, it was a proud time for you; and now after all this you have adorned yourself, and come forth and have dared to appear under the same sky as your husband, revolting wretch! 1025 Better if you had come in tattered raiment, cowering humbly in terror, with hair cut short, and if your feeling for your past sins were one of shame rather than effrontery. Menelaus, hear the conclusion of my argument; 1030 crown Hellas by slaying her as she deserves, and establish this law for all other women: death to every one who betrays her husband. Chorus Leader ' None |
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46. Hebrew Bible, Ecclesiastes, 3.11 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenism, Hellenistic period • Hellenism/Hellenistic Period • Hellenistic Kings/Rulers, Antiochus III the Great
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 408, 410; Schiffman (1983), Testimony and the Penal Code, 152
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3.11 אֶת־הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ גַּם אֶת־הָעֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא־יִמְצָא הָאָדָם אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד־סוֹף׃'' None | sup>
3.11 He hath made every thing beautiful in its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end.'' None |
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47. Hebrew Bible, Ezra, 4.4-4.5, 4.13, 4.18, 4.20, 4.23, 7.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, questionally Jewish • Hellenism, Hellenistic • Hellenism/Hellenistic Period • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic genre, fable as • Hellenistic, settlements • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 409; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 4; Feldman (2006), Judaism and Hellenism Reconsidered, 125; Gera (2014), Judith, 172; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 180; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 5, 318
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4.4 וַיְהִי עַם־הָאָרֶץ מְרַפִּים יְדֵי עַם־יְהוּדָה ומבלהים וּמְבַהֲלִים אוֹתָם לִבְנוֹת׃ 4.5 וְסֹכְרִים עֲלֵיהֶם יוֹעֲצִים לְהָפֵר עֲצָתָם כָּל־יְמֵי כּוֹרֶשׁ מֶלֶךְ פָּרַס וְעַד־מַלְכוּת דָּרְיָוֶשׁ מֶלֶךְ־פָּרָס׃
4.13 כְּעַן יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי הֵן קִרְיְתָא דָךְ תִּתְבְּנֵא וְשׁוּרַיָּה יִשְׁתַּכְלְלוּן מִנְדָּה־בְלוֹ וַהֲלָךְ לָא יִנְתְּנוּן וְאַפְּתֹם מַלְכִים תְּהַנְזִק׃
4.18 נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃
4.23 אֱדַיִן מִן־דִּי פַּרְשֶׁגֶן נִשְׁתְּוָנָא דִּי ארתחששתא אַרְתַּחְשַׁשְׂתְּ מַלְכָּא קֱרִי קֳדָם־רְחוּם וְשִׁמְשַׁי סָפְרָא וּכְנָוָתְהוֹן אֲזַלוּ בִבְהִילוּ לִירוּשְׁלֶם עַל־יְהוּדָיֵא וּבַטִּלוּ הִמּוֹ בְּאֶדְרָע וְחָיִל׃
7.6 הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃' ' None | sup>
4.4 Then the people of the land weakened the hands of the people of Judah, and harried them while they were building, 4.5 and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
4.13 Be it known now unto the king, that, if this city be builded, and the walls finished, they will not pay tribute, impost, or toll, and so thou wilt endamage the revenue of the kings.
4.18 the letter which ye sent unto us hath been plainly read before me.
4.23 Then when the copy of king Artaxerxes’letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.
7.6 this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.' ' None |
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48. Hebrew Bible, Nehemiah, 10.31 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 182; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 7
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10.31 וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃'' None | sup>
10.31 and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;'' None |
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49. Herodotus, Histories, 1.1, 1.1.1, 1.4, 1.5.2, 1.30-1.31, 1.56-1.58, 1.79, 1.135, 1.170.3, 2.23, 2.42, 2.45, 2.53, 2.73, 2.113-2.120, 2.142-2.143, 2.145, 2.174, 4.5, 4.8-4.11, 4.36, 5.94, 6.61-6.62, 6.137-6.138, 7.1, 7.16, 7.94, 7.101, 7.192, 7.197, 8.92, 8.122, 8.142, 8.144.2, 9.33-9.35, 9.61-9.62, 9.73, 9.78-9.79, 9.108 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • Dio Chrysostom, Hellenism and Greekness, representations of • Euripides’ Ion, and Hellenic genealogy • Fiction, Hellenistic and Roman • Greek/Hellenistic Historiography • Greeks/Hellenes, and Egyptians • Greeks/Hellenes, and Persians • Greeks/Hellenes, conflict among • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, no treatise on ethnicity by • Greeks/Hellenes, shared characteristics with barbarians • Helen • Helen of Sparta • Helen, • Helen, and Iphigeneia • Helen, cult of • Helen, epichoric vs. panhellenic, • Helen,, in Stesichorus • Hellen (progenitor of Hellenes) • Hellene • Hellenic identity, in opposition to the Barbarian • Hellenism/Hellenistic Period • Hellenism/Hellenistic culture • Hellenistic • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, a spectrum of • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, social status, regardless of • Hellenistic period • Hellenistic, age/era/period • Hellenization • Hellenization of Egyptian institutions, in Herodotus • Hellenization of Egyptian institutions, in Philostratus • Hellenization of Egyptian institutions, in Statius • Herodotos, story of Helen of Troy • Iphigeneia, and Helen • Jewish-Hellenistic Literature • Pythais, Hellenistic • Sparta, as Hellenes • Theoxenia, Delphi, defining Hellenicity (Greekness) • Theseus, Dioskouroi and Helen • alliances, Hellenic against Persia • cult, of Helen • ethnography, inter-Hellenic • hellenismos / Hellenic • historiography, Hellenistic • kingship ideology, Hellenistic • mysteries, Hellenistic • religion, Hellenistic religions
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 435; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 211; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 105, 106, 107; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 201, 202, 203; Esler (2000), The Early Christian World, 69; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 156; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 143, 144, 311; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 303, 306; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 13, 15, 16, 42, 43, 45, 46, 48, 49, 53; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 174, 181; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 395, 578, 592, 655, 656, 1113; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 79; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 44; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 169; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 206, 207, 221; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 45, 162; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 202, 260; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 68; Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 147, 154, 175, 209; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 192, 202; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 173; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 199; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 57; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 298; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 91; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 105; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 66; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 124; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 19, 30; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 197; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210; Wolfsdorf (2020), Early Greek Ethics, 499; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 369
1.170 κεκακωμένων δὲ Ἰώνων καὶ συλλεγομένων οὐδὲν ἧσσον ἐς τὸ Πανιώνιον, πυνθάνομαι γνώμην Βίαντα ἄνδρα Πριηνέα ἀποδέξασθαι Ἴωσι χρησιμωτάτην, τῇ εἰ ἐπείθοντο, παρεῖχε ἂν σφι εὐδαιμονέειν Ἑλλήνων μάλιστα· ὃς ἐκέλευε κοινῷ στόλῳ Ἴωνας ἀερθέντας πλέειν ἐς Σαρδὼ καὶ ἔπειτα πόλιν μίαν κτίζειν πάντων Ἰώνων, καὶ οὕτω ἀπαλλαχθέντας σφέας δουλοσύνης εὐδαιμονήσειν, νήσων τε ἁπασέων μεγίστην νεμομένους καὶ ἄρχοντας ἄλλων· μένουσι δέ σφι ἐν τῇ Ἰωνίῃ οὐκ ἔφη ἐνορᾶν ἐλευθερίην ἔτι ἐσομένην. αὕτη μὲν Βίαντος τοῦ Πριηνέος γνώμη ἐπὶ διεφθαρμένοισι Ἴωσι γενομένη, χρηστὴ δὲ καὶ πρὶν ἢ διαφθαρῆναι Ἰωνίην Θάλεω ἀνδρὸς Μιλησίου ἐγένετο, τὸ ἀνέκαθεν γένος ἐόντος Φοίνικος, ὃς ἐκέλευε ἓν βουλευτήριον Ἴωνας ἐκτῆσθαι, τὸ δὲ εἶναι ἐν Τέῳ ʽΤέων γὰρ μέσον εἶναι Ἰωνίησ̓, τὰς δὲ ἄλλας πόλιας οἰκεομένας μηδὲν ἧσσον νομίζεσθαι κατά περ ἐς δῆμοι εἶεν· οὗτοι μὲν δή σφι γνώμας τοιάσδε ἀπεδέξαντο.1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου.' 1.4 μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι.
1.30 αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας ὁ Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον. ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου· μετὰ δὲ ἡμέρῃ τρίτῃ ἢ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς, καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια. θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν, εἴρετο ὁ Κροῖσος τάδε. “ξεῖνε Ἀθηναῖε, παρʼ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας· νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον.” ὃ μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα· Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει “ὦ βασιλεῦ, Τέλλον Ἀθηναῖον.” ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως· “κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον;” ὁ δὲ εἶπε “Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί, καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα· τοῦτο δὲ τοῦ βίου εὖ ἥκοντι, ὡς τὰ παρʼ ἡμῖν, τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο· γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι, βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα, καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως.” 1.31 ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”
1.56 τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη. 1.57 ἥντινα δὲ γλῶσσαν ἵεσαν οἱ Πελασγοί, οὐκ ἔχω ἀτρεκέως εἰπεῖν. εἰ δὲ χρεόν ἐστι τεκμαιρόμενον λέγειν τοῖσι νῦν ἔτι ἐοῦσι Πελασγῶν τῶν ὑπὲρ Τυρσηνῶν Κρηστῶνα πόλιν οἰκεόντων, οἳ ὅμουροι κοτὲ ἦσαν τοῖσι νῦν Δωριεῦσι καλεομένοισι ʽοἴκεον δὲ τηνικαῦτα γῆν τὴν νῦν Θεσσαλιῶτιν καλεομένην̓, καὶ τῶν Πλακίην τε καὶ Σκυλάκην Πελασγῶν οἰκησάντων ἐν Ἑλλησπόντῳ, οἳ σύνοικοι ἐγένοντο Ἀθηναίοισι, καὶ ὅσα ἄλλα Πελασγικὰ ἐόντα πολίσματα τὸ οὔνομα μετέβαλε· εἰ τούτοισι τεκμαιρόμενον δεῖ λέγειν, ἦσαν οἱ Πελασγοὶ βάρβαρον γλῶσσαν ἱέντες. εἰ τοίνυν ἦν καὶ πᾶν τοιοῦτο τὸ Πελασγικόν, τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικὸν ἅμα τῇ μεταβολῇ τῇ ἐς Ἕλληνας καὶ τὴν γλῶσσαν μετέμαθε. καὶ γὰρ δὴ οὔτε οἱ Κρηστωνιῆται οὐδαμοῖσι τῶν νῦν σφέας περιοικεόντων εἰσὶ ὁμόγλωσσοι οὔτε οἱ Πλακιηνοί, σφίσι δὲ ὁμόγλωσσοι· δηλοῦσί τε ὅτι τὸν ἠνείκαντο γλώσσης χαρακτῆρα μεταβαίνοντες ἐς ταῦτα τὰ χωρία, τοῦτον ἔχουσι ἐν φυλακῇ. 1.58 τὸ δὲ Ἑλληνικὸν γλώσσῃ μὲν ἐπείτε ἐγένετο αἰεί κοτε τῇ αὐτῇ διαχρᾶται, ὡς ἐμοὶ καταφαίνεται εἶναι· ἀποσχισθὲν μέντοι ἀπὸ τοῦ Πελασγικοῦ ἐόν ἀσθενές, ἀπό σμικροῦ τεο τὴν ἀρχὴν ὁρμώμενον αὔξηται ἐς πλῆθος τῶν ἐθνέων, Πελασγῶν μάλιστα προσκεχωρηκότων αὐτῷ καὶ ἄλλων ἐθνέων βαρβάρων συχνῶν. πρόσθε δὲ ὦν ἔμοιγε δοκέει οὐδὲ τὸ Πελασγικὸν ἔθνος, ἐὸν βάρβαρον, οὐδαμὰ μεγάλως αὐξηθῆναι.
1.79 Κῦρος δὲ αὐτίκα ἀπελαύνοντος Κροίσου μετὰ τὴν μάχην τὴν γενομένην ἐν τῇ Πτερίῃ, μαθὼν ὡς ἀπελάσας μέλλοι Κροῖσος διασκεδᾶν τὸν στρατόν, βουλευόμενος εὕρισκε πρῆγμά οἷ εἶναι ἐλαύνειν ὡς δύναιτο τάχιστα ἐπὶ τὰς Σάρδις, πρὶν ἢ τὸ δεύτερον ἁλισθῆναι τῶν Λυδῶν τὴν δύναμιν. ὡς δέ οἱ ταῦτα ἔδοξε, καὶ ἐποίεε κατὰ τάχος· ἐλάσας γὰρ τὸν στρατὸν ἐς τὴν Λυδίην αὐτὸς ἄγγελος Κροίσῳ ἐληλύθεε. ἐνθαῦτα Κροῖσος ἐς ἀπορίην πολλὴν ἀπιγμένος, ὥς οἱ παρὰ δόξαν ἔσχε τὰ πρήγματα ἢ ὡς αὐτὸς κατεδόκεε, ὅμως τοὺς Λυδοὺς ἐξῆγε ἐς μάχην. ἦν δὲ τοῦτον τὸν χρόνον ἔθνος οὐδὲν ἐν τῇ Ἀσίῃ οὔτε ἀνδρηιότερον οὔτε ἀλκιμώτερον τοῦ Λυδίου. ἡ δὲ μάχη σφέων ἦν ἀπʼ ἵππων, δόρατά τε ἐφόρεον μεγάλα, καὶ αὐτοὶ ἦσαν ἱππεύεσθαι ἀγαθοί.
1.135 ξεινικὰ δὲ νόμαια Πέρσαι προσίενται ἀνδρῶν μάλιστα. καὶ γὰρ δὴ τὴν Μηδικὴν ἐσθῆτα νομίσαντες τῆς ἑωυτῶν εἶναι καλλίω φορέουσι, καὶ ἐς τοὺς πολέμους τοὺς Αἰγυπτίους θώρηκας· καὶ εὐπαθείας τε παντοδαπὰς πυνθανόμενοι ἐπιτηδεύουσι, καὶ δὴ καὶ ἀπʼ Ἑλλήνων μαθόντες παισὶ μίσγονται. γαμέουσι δὲ ἕκαστος αὐτῶν πολλὰς μὲν κουριδίας γυναῖκας, πολλῷ δʼ ἔτι πλεῦνας παλλακὰς κτῶνται.
2.23 ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι.
2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν.
2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη.
2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.73 ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν.
2.113 ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις. 2.114 ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.” 2.115 ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.” 2.116 Ἑλένης μὲν ταύτην ἄπιξιν παρὰ Πρωτέα ἔλεγον οἱ ἱρέες γενέσθαι· δοκέει δέ μοι καὶ Ὅμηρος τὸν λόγον τοῦτον πυθέσθαι· ἀλλʼ οὐ γὰρ ὁμοίως ἐς τὴν ἐποποιίην εὐπρεπὴς ἦν τῷ ἑτέρῳ τῷ περ ἐχρήσατο, ἑκὼν μετῆκε αὐτόν, δηλώσας ὡς καὶ τοῦτον ἐπίσταιτο τὸν λόγον· δῆλον δὲ κατὰ γὰρ 1 ἐποίησε ἐν Ἰλιάδι ʽκαὶ οὐδαμῇ ἄλλῃ ἀνεπόδισε ἑωυτόν’ πλάνην τὴν Ἀλεξάνδρου, ὡς ἀπηνείχθη ἄγων Ἑλένην τῇ τε δὴ ἄλλῃ πλαζόμενος καὶ ὡς ἐς Σιδῶνα τῆς Φοινίκης ἀπίκετο. ἐπιμέμνηται δὲ αὐτοῦ ἐν Διομήδεος ἀριστείῃ· λέγει δὲ τὰ ἔπεα ὧδε. ἔνθʼ ἔσαν οἱ πέπλοι παμποίκιλοι, ἔργα γυναικῶν Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδής ἤγαγε Σιδονίηθεν, ἐπιπλὼς εὐρέα πόντον, τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν. homer, Iliad, 6.289-292 ἐπιμέμνηται δὲ καὶ ἐν Ὀδυσσείῃ ἐν τοῖσιδε τοῖσι ἔπεσι. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, ἐσθλά, τά οἱ Πολύδαμνα πόρεν Θῶνος παράκοιτις Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά. Homer, Odyssey, 4.227-230 καὶ τάδε ἕτερα πρὸς Τηλέμαχον Μενέλεως λέγει. Αἰγύπτῳ μʼ ἔτι δεῦρο θεοὶ μεμαῶτα νέεσθαι ἔσχον, ἐπεὶ οὔ σφιν ἔρεξα τεληέσσας ἑκατόμβας. Homer,Odyssey, 4.351-352 ἐν τούτοισι τοῖσι ἔπεσι δηλοῖ ὅτι ἠπίστατο τὴν ἐς Αἴγυπτον Ἀλεξάνδρου πλάνην· ὁμουρέει γὰρ ἡ Συρίη Αἰγύπτῶ, οἱ δὲ Φοίνικες, τῶν ἐστὶ ἡ Σιδών, ἐν τῇ Συρίῃ οἰκέουσι. 2.117 κατὰ ταῦτα δὲ τὰ ἔπεα καὶ τόδε τὸ χωρίον οὐκ ἥκιστα ἀλλὰ μάλιστα δηλοῖ ὅτι οὐκ Ὁμήρου τὰ Κύπρια ἔπεα ἐστὶ ἀλλʼ ἄλλου τινός. ἐν μὲν γὰρ τοῖσι Κυπρίοισι εἴρηται ὡς τριταῖος ἐκ Σπάρτης Ἀλέξανδρος ἀπίκετο ἐς τὸ Ἴλιον ἄγων Ἑλένην, εὐαέι τε πνεύματι χρησάμενος καὶ θαλάσσῃ λείῃ· ἐν δὲ Ἰλιάδι λέγει ὡς ἐπλάζετο ἄγων αὐτήν. 2.118 ὅμηρος μέν νυν καὶ τὰ Κύπρια ἔπεα χαιρέτω. εἰρομένου δέ μευ τοὺς ἱρέας εἰ μάταιον λόγον λέγουσι οἱ Ἕλληνες τὰ περὶ Ἴλιον γενέσθαι ἢ οὔ, ἔφασαν πρὸς ταῦτα τάδε, ἱστορίῃσι φάμενοι εἰδέναι παρʼ αὐτοῦ Μενέλεω. ἐλθεῖν μὲν γὰρ μετὰ τὴν Ἑλένης ἁρπαγὴν ἐς τὴν Τευκρίδα γῆν Ἑλλήνων στρατιὴν πολλὴν βοηθεῦσαν Μενέλεῳ, ἐκβᾶσαν δὲ ἐς γῆν καὶ ἱδρυθεῖσαν τὴν στρατιὴν πέμπειν ἐς τὸ Ἴλιον ἀγγέλους, σὺν δέ σφι ἰέναι καὶ αὐτὸν Μενέλεων· τοὺς δʼ ἐπείτε ἐσελθεῖν ἐς τὸ τεῖχος, ἀπαιτέειν Ἑλένην τε καὶ τὰ χρήματα τά οἱ οἴχετο κλέψας Ἀλέξανδρος, τῶν τε ἀδικημάτων δίκας αἰτέειν· τοὺς δὲ Τευκροὺς τὸν αὐτὸν λόγον λέγειν τότε καὶ μετέπειτα, καὶ ὀμνύντας καὶ ἀνωμοτί, μὴ μὲν ἔχειν Ἑλένην μηδὲ τὰ ἐπικαλεύμενα χρήματα, ἀλλʼ εἶναι αὐτὰ πάντα ἐν Αἰγύπτῳ, καὶ οὐκ ἂν δικαίως αὐτοὶ δίκας ὑπέχειν τῶν Πρωτεὺς ὁ Αἰγύπτιος βασιλεὺς ἔχει. οἱ δὲ Ἕλληνες καταγελᾶσθαι δοκέοντες ὑπʼ αὐτῶν οὕτω δὴ ἐπολιόρκεον, ἐς ὃ ἐξεῖλον· ἑλοῦσι δὲ τὸ τεῖχος ὡς οὐκ ἐφαίνετο ἡ Ἑλένη, ἀλλὰ τὸν αὐτὸν λόγου τῷ προτέρῳ ἐπυνθάνοντο, οὕτω δὴ πιστεύσαντες τῷ λόγῳ τῷ πρώτῳ οἱ Ἕλληνες αὐτὸν Μενέλεων ἀποστέλλουσι παρὰ Πρωτέα. 2.119 ἀπικόμενος δὲ ὁ Μενέλεως ἐς τὴν Αἴγυπτον καὶ ἀναπλώσας ἐς τὴν Μέμφιν, εἴπας τὴν ἀληθείην τῶν πρηγμάτων, καὶ ξεινίων ἤντησε μεγάλων καὶ Ἑλένην ἀπαθέα κακῶν ἀπέλαβε, πρὸς δὲ καὶ τὰ ἑωυτοῦ χρήματα πάντα. τυχὼν μέντοι τούτων ἐγένετο Μενέλεως ἀνὴρ ἄδικος ἐς Αἰγυπτίους. ἀποπλέειν γὰρ ὁρμημένον αὐτὸν ἶσχον ἄπλοιαι· ἐπειδὴ δὲ τοῦτο ἐπὶ πολλὸν τοιοῦτον ἦν, ἐπιτεχνᾶται πρῆγμα οὐκ ὅσιον· λαβὼν γὰρ δύο παιδία ἀνδρῶν ἐπιχωρίων ἔντομα σφέα ἐποίησε. μετὰ δὲ ὡς ἐπάιστος ἐγένετο τοῦτο ἐργασμένος, μισηθείς τε καὶ διωκόμενος οἴχετο φεύγων τῇσι νηυσὶ ἐπὶ Λιβύης· τὸ ἐνθεῦτεν δὲ ὅκου ἔτι ἐτράπετο οὐκ εἶχον εἰπεῖν Αἰγύπτιοι. τούτων δὲ τὰ μὲν ἱστορίῃσι ἔφασαν ἐπίστασθαι, τὰ δὲ παρʼ ἑωυτοῖσι γενόμενα ἀτρεκέως ἐπιστάμενοι λέγειν. 2.120 ταῦτα μὲν Αἰγυπτίων οἱ ἱρέες ἔλεγον· ἐγὼ δὲ τῷ λόγῳ τῷ περὶ Ἑλένης λεχθέντι καὶ αὐτὸς προστίθεμαι, τάδε ἐπιλεγόμενος, εἰ ἦν Ἑλένη ἐν Ἰλίῳ, ἀποδοθῆναι ἂν αὐτὴν τοῖσι Ἕλλησι ἤτοι ἑκόντος γε ἢ ἀέκοντος Ἀλεξάνδρου. οὐ γὰρ δὴ οὕτω γε φρενοβλαβὴς ἦν ὁ Πρίαμος οὐδὲ οἱ ἄλλοι οἱ προσήκοντες αὐτῷ, ὥστε τοῖσι σφετέροισι σώμασι καὶ τοῖσι τέκνοισι καὶ τῇ πόλι κινδυνεύειν ἐβούλοντο, ὅκως Ἀλέξανδρος Ἑλένῃ συνοικέῃ. εἰ δέ τοι καὶ ἐν τοῖσι πρώτοισι χρόνοισι ταῦτα ἐγίνωσκον, ἐπεὶ πολλοὶ μὲν τῶν ἄλλων Τρώων, ὁκότε συμμίσγοιεν τοῖσι Ἕλλησι, ἀπώλλυντο, αὐτοῦ δὲ Πριάμου οὐκ ἔστι ὅτε οὐ δύο ἢ τρεῖς ἢ καὶ ἔτι πλέους τῶν παίδων μάχης γινομένης ἀπέθνησκον, εἰ χρή τι τοῖσι ἐποποιοῖσι χρεώμενον λέγειν, τούτων δὲ τοιούτων συμβαινόντων ἐγὼ μὲν ἔλπομαι, εἰ καὶ αὐτὸς Πρίαμος συνοίκεε Ἑλένῃ, ἀποδοῦναι ἂν αὐτὴν τοῖσι Ἀχαιοῖσι, μέλλοντά γε δὴ τῶν παρεόντων κακῶν ἀπαλλαγήσεσθαι. οὐ μὲν οὐδὲ ἡ βασιληίη ἐς Ἀλέξανδρον περιήιε, ὥστε γέροντος Πριάμου ἐόντος ἐπʼ ἐκείνῳ τὰ πρήγματα εἶναι, ἀλλὰ Ἕκτωρ καὶ πρεσβύτερος καὶ ἀνὴρ ἐκείνου μᾶλλον ἐὼν ἔμελλε αὐτὴν Πριάμου ἀποθανόντος παραλάμψεσθαι, τὸν οὐ προσῆκε ἀδικέοντι τῷ ἀδελφεῷ ἐπιτρέπειν, καὶ ταῦτα μεγάλων κακῶν διʼ αὐτὸν συμβαινόντων ἰδίῃ τε αὐτῷ καὶ τοῖσι ἄλλοισι πᾶσι Τρωσί. ἀλλʼ οὐ γὰρ εἶχον Ἑλένην ἀποδοῦναι, οὐδὲ λέγουσι αὐτοῖσι τὴν ἀληθείην ἐπίστευον οἱ Ἕλληνες, ὡς μὲν ἐγὼ γνώμην ἀποφαίνομαι, τοῦ δαιμονίου παρασκευάζοντος, ὅκως πανωλεθρίῃ ἀπολόμενοι καταφανὲς τοῦτο τοῖσι ἀνθρώποισι ποιήσωσι, ὡς τῶν μεγάλων ἀδικημάτων μεγάλαι εἰσὶ καὶ αἱ τιμωρίαι παρὰ τῶν θεῶν. καὶ ταῦτα μὲν τῇ ἐμοὶ δοκέει εἴρηται.
2.142 ἐς μὲν τοσόνδε τοῦ λόγου Αἰγύπτιοί τε καὶ οἱ ἱρέες ἔλεγον, ἀποδεικνύντες ἀπὸ τοῦ πρώτου βασιλέος ἐς τοῦ Ἡφαίστου τὸν ἱρέα τοῦτον τὸν τελευταῖον βασιλεύσαντα μίαν τε καὶ τεσσεράκοντα καὶ τριηκοσίας γενεὰς ἀνθρώπων γενομένας, καὶ ἐν ταύτῃσι ἀρχιερέας καὶ βασιλέας ἑκατέρους τοσούτους γενομένους. καίτοι τριηκόσιαι μὲν ἀνδρῶν γενεαὶ δυνέαται μύρια ἔτεα· γενεαὶ γὰρ τρεῖς ἀνδρῶν ἑκατὸν ἔτεα ἐστί· μιῆς δὲ καὶ τεσσεράκοντα ἔτι τῶν ἐπιλοίπων γενεέων, αἳ ἐπῆσαν τῇσι τριηκοσίῃσι, ἐστὶ τεσσεράκοντα καὶ τριηκόσια καὶ χίλια ἔτεα. οὕτω ἐν μυρίοισί τε ἔτεσι καὶ χιλίοισι καὶ τριηκοσίοισί τε καὶ τεσσεράκοντα ἔλεγον θεὸν ἀνθρωποειδέα οὐδένα γενέσθαι· οὐ μέντοι οὐδὲ πρότερον οὐδὲ ὕστερον ἐν τοῖσι ὑπολοίποισι Αἰγύπτου βασιλεῦσι γενομένοισι ἔλεγον οὐδὲν τοιοῦτο. ἐν τοίνυν τούτῳ τῷ χρόνῳ τετράκις ἔλεγον ἐξ ἠθέων τὸν ἥλιον ἀνατεῖλαι· ἔνθα τε νῦν καταδύεται, ἐνθεῦτεν δὶς ἐπαντεῖλαι, καὶ ἔνθεν νῦν ἀνατέλλει, ἐνθαῦτα δὶς καταδῦναι. καὶ οὐδὲν τῶν κατʼ Αἴγυπτον ὑπὸ ταῦτα ἑτεροιωθῆναι, οὔτε τὰ ἐκ τῆς γῆς οὔτε τὰ ἐκ τοῦ ποταμοῦ σφι γινόμενα, οὔτε τὰ ἀμφὶ νούσους οὔτε τὰ κατὰ τοὺς θανάτους. 2.143 πρότερον δὲ Ἑκαταίῳ τῷ λογοποιῷ ἐν Θήβῃσι γενεηλογήσαντί τε ἑωυτὸν καὶ ἀναδήσαντι τὴν πατριὴν ἐς ἑκκαιδέκατον θεὸν ἐποίησαν οἱ ἱρέες τοῦ Διὸς οἷόν τι καὶ ἐμοὶ οὐ γενεηλογήσαντι ἐμεωυτόν· ἐσαγαγόντες ἐς τὸ μέγαρον ἔσω ἐὸν μέγα ἐξηρίθμεον δεικνύντες κολοσσοὺς ξυλίνους τοσούτους ὅσους περ εἶπον· ἀρχιερεὺς γὰρ ἕκαστος αὐτόθι ἱστᾷ ἐπὶ τῆς ἑωυτοῦ ζόης εἰκόνα ἑωυτοῦ· ἀριθμέοντες ὦν καὶ δεικνύντες οἱ ἱρέες ἐμοὶ ἀπεδείκνυσαν παῖδα πατρὸς ἑωυτῶν ἕκαστον ἐόντα, ἐκ τοῦ ἄγχιστα ἀποθανόντος τῆς εἰκόνος διεξιόντες διὰ πασέων, ἕως οὗ ἀπέδεξαν ἁπάσας αὐτάς. Ἑκαταίῳ δὲ γενεηλογήσαντι ἑωυτὸν καὶ ἀναδήσαντι ἐς ἑκκαιδέκατον θεὸν ἀντεγενεηλόγησαν ἐπὶ τῇ ἀριθμήσι, οὐ δεκόμενοι παρʼ αὐτοῦ ἀπὸ θεοῦ γενέσθαι ἄνθρωπον· ἀντεγενεηλόγησαν δὲ ὧδε, φάμενοι ἕκαστον τῶν κολοσσῶν πίρωμιν ἐκ πιρώμιος γεγονέναι, ἐς ὃ τοὺς πέντε καὶ τεσσεράκοντα καὶ τριηκοσίους ἀπέδεξαν κολοσσούς πίρωμιν ἐπονομαζόμενον 1,καὶ οὔτε ἐς θεὸν οὔτε ἐς ἥρωα ἀνέδησαν αὐτούς. πίρωμις δὲ ἐστὶ κατὰ Ἑλλάδα γλῶσσαν καλὸς κἀγαθός.
2.145 ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ.
2.174 λέγεται δὲ ὁ Ἄμασις, καὶ ὅτε ἦν ἰδιώτης, ὡς φιλοπότης ἦν καὶ φιλοσκώμμων καὶ οὐδαμῶς κατεσπουδασμένος ἀνήρ· ὅκως δέ μιν ἐπιλείποι πίνοντά τε καὶ εὐπαθέοντα τὰ ἐπιτήδεα, κλέπτεσκε ἂν περιιών· οἳ δʼ ἄν μιν φάμενοι ἔχειν τὰ σφέτερα χρήματα ἀρνεύμενον ἄγεσκον ἐπὶ μαντήιον, ὅκου ἑκάστοισι εἴη. πολλὰ μὲν δὴ καὶ ἡλίσκετο ὑπὸ τῶν μαντηίων, πολλὰ δὲ καὶ ἀπέφευγε. ἐπείτε δὲ καὶ ἐβασίλευσε, ἐποίησε τοιάδε· ὅσοι μὲν αὐτὸν τῶν θεῶν ἀπέλυσαν μὴ φῶρα εἶναι, τούτων μὲν τῶν ἱρῶν οὔτε ἐπεμέλετο οὔτε ἐς ἐπισκευὴν ἐδίδου οὐδέν, οὐδὲ φοιτέων ἔθυε ὡς οὐδενὸς ἐοῦσι ἀξίοισι ψευδέα τε μαντήια ἐκτημένοισι· ὅσοι δέ μιν κατέδησαν φῶρα εἶναι, τούτων δὲ ὡς ἀληθέων θεῶν ἐόντων καὶ ἀψευδέα μαντήια παρεχομένων τὰ μάλιστα ἐπεμέλετο.
4.5 ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ.
4.8 Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9 ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.” 4.10 τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι. 4.11 ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.
4.36 καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω· τὸν γὰρ περὶ Ἀβάριος λόγον τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, ὡς 1 τὸν ὀιστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δὲ εἰσὶ ὑπερβόρεοι τινὲς ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νοονεχόντως ἐξηγησάμενον· οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεύντων ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τις ἐστὶ ἐς γραφὴν ἑκάστη.
5.94 οὕτω μὲν τοῦτο ἐπαύσθη. Ἱππίῃ δὲ ἐνθεῦτεν ἀπελαυνομένῳ ἐδίδου μὲν Ἀμύντης ὁ Μακεδόνων βασιλεὺς Ἀνθεμοῦντα, ἐδίδοσαν δὲ Θεσσαλοὶ Ἰωλκόν. ὁ δὲ τούτων μὲν οὐδέτερα αἱρέετο, ἀνεχώρεε δὲ ὀπίσω ἐς Σίγειον, τὸ εἷλε Πεισίστρατος αἰχμῇ παρὰ Μυτιληναίων, κρατήσας δὲ αὐτοῦ κατέστησε τύραννον εἶναι παῖδα τὸν ἑωυτοῦ νόθον Ἡγησίστρατον, γεγονότα ἐξ Ἀργείης γυναικός, ὃς οὐκ ἀμαχητὶ εἶχε τὰ παρέλαβε παρὰ Πεισιστράτου. ἐπολέμεον γὰρ ἔκ τε Ἀχιλληίου πόλιος ὁρμώμενοι καὶ Σιγείου ἐπὶ χρόνον συχνὸν Μυτιληναῖοί τε καὶ Ἀθηναῖοι, οἳ μὲν ἀπαιτέοντες τὴν χώρην, Ἀθηναῖοι δὲ οὔτε συγγινωσκόμενοι ἀποδεικνύντες τε λόγῳ οὐδὲν μᾶλλον Αἰολεῦσι μετεὸν τῆς Ἰλιάδος χώρης ἢ οὐ καὶ σφίσι καὶ τοῖσι ἄλλοισι, ὅσοι Ἑλλήνων συνεπρήξαντο Μενέλεῳ τὰς Ἑλένης ἁρπαγάς.
6.61 ταῦτα μὲν δὴ οὕτω γίνεται. τότε δὲ τὸν Κλεομένεα ἐόντα ἐν τῇ Αἰγίνῃ καὶ κοινὰ τῇ Ἑλλάδι ἀγαθὰ προεργαζόμενον ὁ Δημάρητος διέβαλε, οὐκ Αἰγινητέων οὕτω κηδόμενος ὡς φθόνῳ καὶ ἄγῃ χρεώμενος. Κλεομένης δὲ νοστήσας ἀπʼ Αἰγίνης ἐβούλευε τὸν Δημάρητον παῦσαι τῆς βασιληίης, διὰ πρῆγμα τοιόνδε ἐπίβασιν ἐς αὐτὸν ποιεύμενος. Ἀρίστωνι βασιλεύοντι ἐν Σπάρτῃ καὶ γήμαντι γυναῖκας δύο παῖδες οὐκ ἐγίνοντο. καὶ οὐ γὰρ συνεγινώσκετο αὐτὸς τούτων εἶναι αἴτιος, γαμέει τρίτην γυναῖκα· ὧδε δὲ γαμέει. ἦν οἱ φίλος τῶν Σπαρτιητέων ἀνήρ, τῷ προσέκειτο τῶν ἀστῶν μάλιστα ὁ Ἀρίστων. τούτῳ τῷ ἀνδρὶ ἐτύγχανε ἐοῦσα γυνὴ καλλίστη μακρῷ τῶν ἐν Σπάρτῃ γυναικῶν, καὶ ταῦτα μέντοι καλλίστη ἐξ αἰσχίστης γενομένη. ἐοῦσαν γάρ μιν τὸ εἶδος φλαύρην ἡ τροφὸς αὐτῆς, οἷα ἀνθρώπων τε ὀλβίων θυγατέρα καὶ δυσειδέα ἐοῦσαν, πρὸς δὲ καὶ ὁρῶσα τοὺς γονέας συμφορὴν τὸ εἶδος αὐτῆς ποιευμένους, ταῦτα ἕκαστα μαθοῦσα ἐπιφράζεται τοιάδε· ἐφόρεε αὐτὴν ἀνὰ πᾶσαν ἡμέρην ἐς τὸ τῆς Ἑλένης ἱρόν. τὸ δʼ ἐστὶ ἐν τῇ Θεράπνῃ καλεομένῃ ὕπερθε τοῦ Φοιβηίου ἱροῦ. ὅκως δὲ ἐνείκειε ἡ τροφός, πρός τε τὤγαλμα ἵστα καὶ ἐλίσσετο τὴν θεὸν ἀπαλλάξαι τῆς δυσμορφίης τὸ παιδίον. καὶ δή κοτε ἀπιούσῃ ἐκ τοῦ ἱροῦ τῇ τροφῷ γυναῖκα λέγεται ἐπιφανῆναι, ἐπιφανεῖσαν δὲ ἐπειρέσθαι μιν ὅ τι φέρει ἐν τῇ ἀγκάλῃ, καὶ τὴν φράσαι ὡς παιδίον φορέει, τὴν δὲ κελεῦσαί οἱ δέξαι, τὴν δὲ οὐ φάναι· ἀπειρῆσθαι γάρ οἱ ἐκ τῶν γειναμένων μηδενὶ ἐπιδεικνύναι· τὴν δὲ πάντως ἑωυτῇ κελεύειν ἐπιδέξαι. ὁρῶσαν δὲ τὴν γυναῖκα περὶ πολλοῦ ποιευμένην ἰδέσθαι, οὕτω δὴ τὴν τροφὸν δέξαι τὸ παιδίον· τὴν δὲ καταψῶσαν τοῦ παιδίου τὴν κεφαλὴν εἶπαι ὡς καλλιστεύσει πασέων τῶν ἐν Σπάρτῃ γυναικῶν. ἀπὸ μὲν δὴ ταύτης τῆς ἡμέρης μεταπεσεῖν τὸ εἶδος. γαμέει δὲ δή μιν ἐς γάμου ὥρην ἀπικομένην Ἄγητος ὁ Ἀλκείδεω, οὗτος δὴ ὁ τοῦ Ἀρίστωνος φίλος. 6.62 τὸν δὲ Ἀρίστωνα ἔκνιζε ἄρα τῆς γυναικὸς ταύτης ὁ ἔρως· μηχανᾶται δὴ τοιάδε· αὐτός τε τῷ ἑταίρῳ, τοῦ ἦν ἡ γυνὴ αὕτη, ὑποδέκεται δωτίνην δώσειν τῶν ἑωυτοῦ πάντων ἕν, τὸ ἂν αὐτὸς ἐκεῖνος ἕληται, καὶ τὸν ἑταῖρον ἑωυτῷ ἐκέλευε ὡσαύτως τὴν ὁμοίην διδόναι· ὁ δὲ οὐδὲν φοβηθεὶς ἀμφὶ τῇ γυναικί, ὁρέων ἐοῦσαν καὶ Ἀρίστωνι γυναῖκα, καταινέει ταῦτα· ἐπὶ τούτοισι δὲ ὅρκους ἐπήλασαν. μετὰ δὲ αὐτός τε ὁ Ἀρίστων ἔδωκε τοῦτο, ὅ τι δὴ ἦν, τὸ εἵλετο τῶν κειμηλίων τῶν Ἀρίστωνος ὁ Ἄγητος, καὶ αὐτὸς τὴν ὁμοίην ζητέων φέρεσθαι παρʼ ἐκείνου, ἐνθαῦτα δὴ τοῦ ἑταίρου τὴν γυναῖκα ἐπειρᾶτο ἀπάγεσθαι. ὁ δὲ πλὴν τούτου μούνου τὰ ἄλλα ἔφη καταινέσαι· ἀναγκαζόμενος μέντοι τῷ τε ὅρκῳ καὶ τῆς ἀπάτης τῇ παραγωγῇ ἀπιεῖ ἀπάγεσθαι.
6.137 Λῆμνον δὲ Μιλτιάδης ὁ Κίμωνος ὧδε ἔσχε. Πελασγοὶ ἐπείτε ἐκ τῆς Ἀττικῆς ὑπὸ Ἀθηναίων ἐξεβλήθησαν, εἴτε ὦν δὴ δικαίως εἴτε ἀδίκως· τοῦτο γὰρ οὐκ ἔχω φράσαι, πλὴν τὰ λεγόμενα, ὅτι Ἑκαταῖος μὲν ὁ Ἡγησάνδρου ἔφησε ἐν τοῖσι λόγοισι λέγων ἀδίκως· ἐπείτε γὰρ ἰδεῖν τοὺς Ἀθηναίους τὴν χώρην, τὴν σφίσι αὐτοῖσι ὑπὸ τὸν Ὑμησσὸν ἐοῦσαν ἔδοσαν Πελασγοῖσι οἰκῆσαι μισθὸν τοῦ τείχεος τοῦ περὶ τὴν ἀκρόπολιν κοτὲ ἐληλαμένου, ταύτην ὡς ἰδεῖν τοὺς Ἀθηναίους ἐξεργασμένην εὖ, τὴν πρότερον εἶναι κακήν τε καὶ τοῦ μηδενὸς ἀξίην, λαβεῖν φθόνον τε καὶ ἵμερον τῆς γῆς, καὶ οὕτω ἐξελαύνειν αὐτοὺς οὐδεμίαν ἄλλην πρόφασιν προϊσχομένους τοὺς Ἀθηναίους. ὡς δὲ αὐτοὶ Ἀθηναῖοι λέγουσι, δικαίως ἐξελάσαι. κατοικημένους γὰρ τοὺς Πελασγοὺς ὑπὸ τῷ Ὑμησσῷ, ἐνθεῦτεν ὁρμωμένους ἀδικέειν τάδε. φοιτᾶν γὰρ αἰεὶ τὰς σφετέρας θυγατέρας τε καὶ τοὺς παῖδας ἐπʼ ὕδωρ ἐπὶ τὴν Ἐννεάκρουνον· οὐ γὰρ εἶναι τοῦτον τὸν χρόνον σφίσι κω οὐδὲ τοῖσι ἄλλοισι Ἕλλησι οἰκέτας· ὅκως δὲ ἔλθοιεν αὗται, τοὺς Πελασγοὺς ὑπὸ ὕβριός τε καὶ ὀλιγωρίης βιᾶσθαι σφέας. καὶ ταῦτα μέντοι σφι οὐκ ἀποχρᾶν ποιέειν, ἀλλὰ τέλος καὶ ἐπιβουλεύοντας ἐπιχείρησιν φανῆναι ἐπʼ αὐτοφώρῳ. ἑωυτοὺς δὲ γενέσθαι τοσούτῳ ἐκείνων ἄνδρας ἀμείνονας, ὅσῳ, παρεὸν ἑωυτοῖσι ἀποκτεῖναι τοὺς Πελασγούς, ἐπεί σφεας ἔλαβον ἐπιβουλεύοντας, οὐκ ἐθελῆσαι, ἀλλά σφι προειπεῖν ἐκ τῆς γῆς ἐξιέναι. τοὺς δὲ οὕτω δὴ ἐκχωρήσαντας ἄλλα τε σχεῖν χωρία καὶ δὴ καὶ Λῆμνον. ἐκεῖνα μὲν δὴ Ἑκαταῖος ἔλεξε, ταῦτα δὲ Ἀθηναῖοι λέγουσι. 6.138 οἱ δὲ Πελασγοὶ οὗτοι Λῆμνον τότε νεμόμενοι καὶ βουλόμενοι τοὺς Ἀθηναίους τιμωρήσασθαι, εὖ τε ἐξεπιστάμενοι τὰς Ἀθηναίων ὁρτάς, πεντηκοντέρους κτησάμενοι ἐλόχησαν Ἀρτέμιδι ἐν Βραυρῶνι ἀγούσας ὁρτὴν τὰς τῶν Ἀθηναίων γυναῖκας, ἐνθεῦτεν δὲ ἁρπάσαντες τουτέων πολλὰς οἴχοντο ἀποπλέοντες, καί σφεας ἐς Λῆμνον ἀγαγόντες παλλακὰς εἶχον. ὡς δὲ τέκνων αὗται αἱ γυναῖκες ὑπεπλήσθησαν, γλῶσσάν τε τὴν Ἀττικὴν καὶ τρόπους τοὺς Ἀθηναίων ἐδίδασκον τοὺς παῖδας. οἳ δὲ οὔτε συμμίσγεσθαι τοῖσι ἐκ τῶν Πελασγίδων γυναικῶν παισὶ ἤθελον, εἴ τε τύπτοιτό τις αὐτῶν τινός, ἐβοήθεόν τε πάντες καὶ ἐτιμώρεον ἀλλήλοισι· καὶ δὴ καὶ ἄρχειν τε τῶν παίδων οἱ παῖδες ἐδικαίευν καὶ πολλῷ ἐπεκράτεον. μαθόντες δὲ ταῦτα οἱ Πελασγοὶ ἑωυτοῖσι λόγους ἐδίδοσαν· καί σφι βουλευομένοισι δεινόν τι ἐσέδυνε, εἰ δὴ διαγινώσκοιεν σφίσι τε βοηθέειν οἱ παῖδες πρὸς τῶν κουριδιέων γυναικῶν τοὺς παῖδας καὶ τούτων αὐτίκα ἄρχειν πειρῴατο, τί δὴ ἀνδρωθέντες δῆθεν ποιήσουσι. ἐνθαῦτα ἔδοξέ σφι κτείνειν τοὺς παῖδας τοὺς ἐκ τῶν Ἀττικέων γυναικῶν. ποιεῦσι δὴ ταῦτα, προσαπολλύουσι δὲ σφέων καὶ τὰς μητέρας. ἀπὸ τούτου δὲ τοῦ ἔργου καὶ τοῦ προτέρου τούτων, τὸ ἐργάσαντο αἱ γυναῖκες τοὺς ἅμα Θόαντι ἄνδρας σφετέρους ἀποκτείνασαι, νενόμισται ἀνὰ τὴν Ἑλλάδα τὰ σχέτλια ἔργα πάντα Λήμνια καλέεσθαι.
7.1 ἐπεὶ δὲ ἀγγελίη ἀπίκετο περὶ τῆς μάχης τῆς ἐν Μαραθῶνι γενομένης παρὰ βασιλέα Δαρεῖον τὸν Ὑστάσπεος, καὶ πρὶν μεγάλως κεχαραγμένον τοῖσι Ἀθηναίοισι διὰ τὴν ἐς Σάρδις ἐσβολήν, καὶ δὴ καὶ τότε πολλῷ τε δεινότερα ἐποίεε καὶ μᾶλλον ὅρμητο στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. καὶ αὐτίκα μὲν ἐπηγγέλλετο πέμπων ἀγγέλους κατὰ πόλις ἑτοιμάζειν στρατιήν, πολλῷ πλέω ἐπιτάσσων ἑκάστοισι ἢ πρότερον παρέχειν, καὶ νέας τε καὶ ἵππους καὶ σῖτον καὶ πλοῖα. τούτων δὲ περιαγγελλομένων ἡ Ἀσίη ἐδονέετο ἐπὶ τρία ἔτεα, καταλεγομένων τε τῶν ἀρίστων ὡς ἐπὶ τὴν Ἑλλάδα στρατευομένων καὶ παρασκευαζομένων. τετάρτῳ δὲ ἔτεϊ Αἰγύπτιοι ὑπὸ Καμβύσεω δουλωθέντες ἀπέστησαν ἀπὸ Περσέων. ἐνθαῦτα δὴ καὶ μᾶλλον ὅρμητο καὶ ἐπʼ ἀμφοτέρους στρατεύεσθαι.
7.16 Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον.
7.16 “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.”
7.16 “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.”
7.16 “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.”
7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.101 ὡς δὲ καὶ ταύτας διεξέπλωσε καὶ ἐξέβη ἐκ τῆς νεός, μετεπέμψατο Δημάρητον τὸν Ἀρίστωνος συστρατευόμενον αὐτῷ ἐπὶ τὴν Ἑλλάδα, καλέσας δʼ αὐτὸν εἴρετο τάδε. “Δημάρητε, νῦν μοι σὲ ἡδύ τι ἐστὶ εἰρέσθαι τὰ θέλω. σὺ εἶς Ἕλλην τε, καὶ ὡς ἐγὼ πυνθάνομαι σεῦ τε καὶ τῶν ἄλλων Ἑλλήνων τῶν ἐμοὶ ἐς λόγους ἀπικνεομένων, πόλιος οὔτʼ ἐλαχίστης οὔτʼ ἀσθενεστάτης. νῦν ὦν μοι τόδε φράσον, εἰ Ἕλληνες ὑπομενέουσι χεῖρας ἐμοὶ ἀνταειρόμενοι. οὐ γάρ, ὡς ἐγὼ δοκέω, οὐδʼ εἰ πάντες Ἕλληνες καὶ οἱ λοιποὶ οἱ πρὸς ἑσπέρης οἰκέοντες ἄνθρωποι συλλεχθείησαν, οὐκ ἀξιόμαχοι εἰσὶ ἐμὲ ἐπιόντα ὑπομεῖναι, μὴ ἐόντες ἄρθμιοι. θέλω μέντοι καὶ τὸ ἀπὸ σεῦ, ὁκοῖόν τι λέγεις περὶ αὐτῶν, πυθέσθαι.” ὃ μὲν ταῦτα εἰρώτα, ὁ δὲ ὑπολαβὼν ἔφη “βασιλεῦ, κότερα ἀληθείῃ χρήσωμαι πρὸς σὲ ἢ ἡδονῇ;” ὁ δέ μιν ἀληθείῃ χρήσασθαι ἐκέλευε, φὰς οὐδέν οἱ ἀηδέστερον ἔσεσθαι ἢ πρότερον ἦν.
7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
7.197 ἐς Ἄλον δὲ τῆς Ἀχαιίης ἀπικομένῳ Ξέρξῃ οἱ κατηγεμόνες τῆς ὁδοῦ βουλόμενοι τὸ πᾶν ἐξηγέεσθαι ἔλεγόν οἱ ἐπιχώριον λόγον, τὰ περὶ τὸ ἱρὸν τοῦ Λαφυστίου Διός, ὡς Ἀθάμας ὁ Αἰόλου ἐμηχανήσατο Φρίξῳ μόρον σὺν Ἰνοῖ βουλεύσας, μετέπειτα δὲ ὡς ἐκ θεοπροπίου Ἀχαιοὶ προτιθεῖσι τοῖσι ἐκείνου ἀπογόνοισι ἀέθλους τοιούσδε· ὃς ἂν ᾖ τοῦ γένεος τούτου πρεσβύτατος, τούτῳ ἐπιτάξαντες ἔργεσθαι τοῦ ληίτου αὐτοὶ φυλακὰς ἔχουσι. λήιτον δὲ καλέουσι τὸ πρυτανήιον οἱ Ἀχαιοί. ἢν δὲ ἐσέλθῃ, οὐκ ἔστι ὅκως ἔξεισι πρὶν ἢ θύσεσθαι μέλλῃ· ὥς τʼ ἔτι πρὸς τούτοισι πολλοὶ ἤδη τούτων τῶν μελλόντων θύσεσθαι δείσαντες οἴχοντο ἀποδράντες ἐς ἄλλην χώρην, χρόνου δὲ προϊόντος ὀπίσω κατελθόντες ἢν ἁλίσκωνται ἐστέλλοντο ἐς τὸ πρυτανήιον· ὡς θύεταί τε ἐξηγέοντο στέμμασι πᾶς πυκασθεὶς καὶ ὡς σὺν πομπῇ ἐξαχθείς. ταῦτα δὲ πάσχουσι οἱ Κυτισσώρου τοῦ Φρίξου παιδὸς ἀπόγονοι, διότι καθαρμὸν τῆς χώρης ποιευμένων Ἀχαιῶν ἐκ θεοπροπίου Ἀθάμαντα τὸν Αἰόλου καὶ μελλόντων μιν θύειν ἀπικόμενος οὗτος ὁ Κυτίσσωρος ἐξ Αἴης τῆς Κολχίδος ἐρρύσατο, ποιήσας δὲ τοῦτο τοῖσι ἐπιγενομένοισι ἐξ ἑωυτοῦ μῆνιν τοῦ θεοῦ ἐνέβαλε. Ξέρξης δὲ ταῦτα ἀκούσας ὡς κατὰ τὸ ἄλσος ἐγίνετο, αὐτός τε ἔργετο αὐτοῦ καὶ τῇ στρατιῇ πάσῃ παρήγγειλε, τῶν τε Ἀθάμαντος ἀπογόνων τὴν οἰκίην ὁμοίως καὶ τὸ τέμενος ἐσέβετο.
8.92 ἐνθαῦτα συνεκύρεον νέες ἥ τε Θεμιστοκλέος διώκουσα νέα καὶ ἡ Πολυκρίτου τοῦ Κριοῦ ἀνδρὸς Αἰγινήτεω νηὶ ἐμβαλοῦσα Σιδωνίῃ, ἥ περ εἷλε τὴν προφυλάσσουσαν ἐπὶ Σκιάθῳ τὴν Αἰγιναίην, ἐπʼ ἧς ἔπλεε Πυθέης ὁ Ἰσχενόου, τὸν οἱ Πέρσαι κατακοπέντα ἀρετῆς εἵνεκα εἶχον ἐν τῇ νηὶ ἐκπαγλεόμενοι· τὸν δὴ περιάγουσα ἅμα τοῖσι Πέρσῃσι ἥλω ἡ νηῦς ἡ Σιδωνίη, ὥστε Πυθέην οὕτω σωθῆναι ἐς Αἴγιναν. ὡς δὲ ἐσεῖδε τὴν νέα τὴν Ἀττικὴν ὁ Πολύκριτος, ἔγνω τὸ σημήιον ἰδὼν τῆς στρατηγίδος, καὶ βώσας τὸν Θεμιστοκλέα ἐπεκερτόμησε ἐς τῶν Αἰγινητέων τὸν μηδισμὸν ὀνειδίζων. ταῦτα μέν νυν νηὶ ἐμβαλὼν ὁ Πολύκριτος ἀπέρριψε ἐς Θεμιστοκλέα· οἱ δὲ βάρβαροι τῶν αἱ νέες περιεγένοντο, φεύγοντες ἀπίκοντο ἐς Φάληρον ὑπὸ τὸν πεζὸν στρατόν.
8.122 πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.
8.142 ὡς δὲ ἐπαύσατο λέγων Ἀλέξανδρος, διαδεξάμενοι ἔλεγον οἱ ἀπὸ Σπάρτης ἄγγελοι “ἡμέας δὲ ἔπεμψαν Λακεδαιμόνιοι δεησομένους ὑμέων μήτε νεώτερον ποιέειν μηδὲν κατὰ τὴν Ἑλλάδα μήτε λόγους ἐνδέκεσθαι παρὰ τοῦ βαρβάρου. οὔτε γὰρ δίκαιον οὐδαμῶς οὔτε κόσμον φέρον οὔτε γε ἄλλοισι Ἑλλήνων οὐδαμοῖσι, ὑμῖν δὲ δὴ καὶ διὰ πάντων ἥκιστα πολλῶν εἵνεκα. ἠγείρατε γὰρ τόνδε τὸν πόλεμον ὑμεῖς οὐδὲν ἡμέων βουλομένων, καὶ περὶ τῆς ὑμετέρης ἀρχῆθεν ὁ ἀγὼν ἐγένετο, νῦν δὲ φέρει καὶ ἐς πᾶσαν τὴν Ἑλλάδα· ἄλλως τε τούτων ἁπάντων αἰτίους γενέσθαι δουλοσύνης τοῖσι Ἕλλησι Ἀθηναίους οὐδαμῶς ἀνασχετόν, οἵτινες αἰεὶ καὶ τὸ πάλαι φαίνεσθε πολλοὺς ἐλευθερώσαντες ἀνθρώπων. πιεζευμένοισι μέντοι ὑμῖν συναχθόμεθα, καὶ ὅτι καρπῶν ἐστερήθητε διξῶν ἤδη καὶ ὅτι οἰκοφθόρησθε χρόνον ἤδη πολλόν. ἀντὶ τούτων δὲ ὑμῖν Λακεδαιμόνιοί τε καὶ οἱ σύμμαχοι ἐπαγγέλλονται γυναῖκάς τε καὶ τὰ ἐς πόλεμον ἄχρηστα οἰκετέων ἐχόμενα πάντα ἐπιθρέψειν, ἔστʼ ἂν ὁ πόλεμος ὅδε συνεστήκῃ. μηδὲ ὑμέας Ἀλέξανδρος ὁ Μακεδὼν ἀναγνώσῃ, λεήνας τὸν Μαρδονίου λόγον. τούτῳ μὲν γὰρ ταῦτα ποιητέα ἐστί· τύραννος γὰρ ἐὼν τυράννῳ συγκατεργάζεται· ὑμῖν δὲ οὐ ποιητέα, εἴ περ εὖ τυγχάνετε φρονέοντες, ἐπισταμένοισι ὡς βαρβάροισι ἐστὶ οὔτε πιστὸν οὔτε ἀληθὲς οὐδέν.” ταῦτα ἔλεξαν οἱ ἄγγελοι.
9.33 ὡς δὲ ἄρα πάντες οἱ ἐτετάχατο κατὰ ἔθνεα καὶ κατὰ τέλεα, ἐνθαῦτα τῇ δευτέρῃ ἐθύοντο καὶ ἀμφότεροι. Ἕλλησι μὲν Τισαμενὸς Ἀντιόχου ἦν ὁ θυόμενος· οὗτος γὰρ δὴ εἵπετο τῷ στρατεύματι τούτῳ μάντις· τὸν ἐόντα Ἠλεῖον καὶ γένεος τοῦ Ἰαμιδέων Κλυτιάδην Λακεδαιμόνιοι ἐποιήσαντο λεωσφέτερον. Τισαμενῷ γὰρ μαντευομένῳ ἐν Δελφοῖσι περὶ γόνου ἀνεῖλε ἡ Πυθίη ἀγῶνας τοὺς μεγίστους ἀναιρήσεσθαι πέντε. ὃ μὲν δὴ ἁμαρτὼν τοῦ χρηστηρίου προσεῖχε γυμνασίοισι ὡς ἀναιρησόμενος γυμνικοὺς ἀγῶνας, ἀσκέων δὲ πεντάεθλον παρὰ ἓν πάλαισμα ἔδραμε νικᾶν Ὀλυμπιάδα, Ἱερωνύμῳ τῷ Ἀνδρίῳ ἐλθὼν ἐς ἔριν. Λακεδαιμόνιοι δὲ μαθόντες οὐκ ἐς γυμνικοὺς ἀλλʼ ἐς ἀρηίους ἀγῶνας φέρον τὸ Τισαμενοῦ μαντήιον, μισθῷ ἐπειρῶντο πείσαντες Τισαμενὸν ποιέεσθαι ἅμα Ἡρακλειδέων τοῖσι βασιλεῦσι ἡγεμόνα τῶν πολέμων. ὁ δὲ ὁρέων περὶ πολλοῦ ποιευμένους Σπαρτιήτας φίλον αὐτὸν προσθέσθαι, μαθὼν τοῦτο ἀνετίμα, σημαίνων σφι ὡς ἤν μιν πολιήτην σφέτερον ποιήσωνται τῶν πάντων μεταδιδόντες, ποιήσει ταῦτα, ἐπʼ ἄλλῳ μισθῷ δʼ οὔ. Σπαρτιῆται δὲ πρῶτα μὲν ἀκούσαντες δεινὰ ἐποιεῦντο καὶ μετίεσαν τῆς χρησμοσύνης τὸ παράπαν, τέλος δὲ δείματος μεγάλου ἐπικρεμαμένου τοῦ Περσικοῦ τούτου στρατεύματος καταίνεον μετιόντες. ὁ δὲ γνοὺς τετραμμένους σφέας οὐδʼ οὕτω ἔτι ἔφη ἀρκέεσθαι τούτοισι μούνοισι, ἀλλὰ δεῖν ἔτι τὸν ἀδελφεὸν ἑωυτοῦ Ἡγίην γίνεσθαι Σπαρτιήτην ἐπὶ τοῖσι αὐτοῖσι λόγοισι τοῖσι καὶ αὐτὸς γίνεται. 9.34 ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα. 9.35 ὣς δὲ καὶ Σπαρτιῆται, ἐδέοντο γὰρ δεινῶς τοῦ Τισαμενοῦ, πάντως συνεχώρεόν οἱ. συγχωρησάντων δὲ καὶ ταῦτα τῶν Σπαρτιητέων, οὕτω δὴ πέντε σφι μαντευόμενος ἀγῶνας τοὺς μεγίστους Τισαμενὸς ὁ Ἠλεῖος, γενόμενος Σπαρτιήτης, συγκαταιρέει. μοῦνοι δὲ δὴ πάντων ἀνθρώπων ἐγένοντο οὗτοι Σπαρτιήτῃσι πολιῆται. οἱ δὲ πέντε ἀγῶνες οἵδε ἐγένοντο, εἷς μὲν καὶ πρῶτος οὗτος ὁ ἐν Πλαταιῇσι, ἐπὶ δὲ ὁ ἐν Τεγέῃ πρὸς Τεγεήτας τε καὶ Ἀργείους γενόμενος, μετὰ δὲ ὁ ἐν Διπαιεῦσι πρὸς Ἀρκάδας πάντας πλὴν Μαντινέων, ἐπὶ δὲ ὁ Μεσσηνίων ὁ πρὸς Ἰθώμῃ, ὕστατος δὲ ὁ ἐν Τανάγρῃ πρὸς Ἀθηναίους τε καὶ Ἀργείους γενόμενος· οὗτος δὲ ὕστατος κατεργάσθη τῶν πέντε ἀγώνων.
9.61 ταῦτα οἱ Ἀθηναῖοι ὡς ἐπύθοντο, ὁρμέατο βοηθέειν καὶ τὰ μάλιστα ἐπαμύνειν· καί σφι ἤδη στείχουσι ἐπιτίθενται οἱ ἀντιταχθέντες Ἑλλήνων τῶν μετὰ βασιλέος γενομένων, ὥστε μηκέτι δύνασθαι βοηθῆσαι· τὸ γὰρ προσκείμενον σφέας ἐλύπεε. οὕτω δὴ μουνωθέντες Λακεδαιμόνιοι καὶ Τεγεῆται, ἐόντες σὺν ψιλοῖσι ἀριθμὸν οἳ μὲν πεντακισμύριοι Τεγεῆται δὲ τρισχίλιοι ʽοὗτοι γὰρ οὐδαμὰ ἀπεσχίζοντο ἀπὸ Λακεδαιμονίων̓, ἐσφαγιάζοντο ὡς συμβαλέοντες Μαρδονίῳ καὶ τῇ στρατιῇ τῇ παρεούσῃ. καὶ οὐ γάρ σφι ἐγίνετο τὰ σφάγια χρηστά, ἔπιπτον δὲ αὐτῶν ἐν τούτῳ τῷ χρόνῳ πολλοὶ καὶ πολλῷ πλεῦνες ἐτρωματίζοντο· φράξαντες γὰρ τὰ γέρρα οἱ Πέρσαι ἀπίεσαν τῶν τοξευμάτων πολλὰ ἀφειδέως, οὕτω ὥστε πιεζομένων τῶν Σπαρτιητέων καὶ τῶν σφαγίων οὐ γινομένων ἀποβλέψαντα τὸν Παυσανίην πρὸς τὸ Ἥραιον τὸ Πλαταιέων ἐπικαλέσασθαι τὴν θεόν, χρηίζοντα μηδαμῶς σφέας ψευσθῆναι τῆς ἐλπίδος. 9.62 ταῦτα δʼ ἔτι τούτου ἐπικαλεομένου προεξαναστάντες πρότεροι οἱ Τεγεῆται ἐχώρεον ἐς τοὺς βαρβάρους, καὶ τοῖσι Λακεδαιμονίοισι αὐτίκα μετὰ τὴν εὐχὴν τὴν Παυσανίεω ἐγίνετο θυομένοισι τὰ σφάγια χρηστά· ὡς δὲ χρόνῳ κοτὲ ἐγένετο, ἐχώρεον καὶ οὗτοι ἐπὶ τοὺς Πέρσας, καὶ οἱ Πέρσαι ἀντίοι τὰ τόξα μετέντες. ἐγίνετο δὲ πρῶτον περὶ τὰ γέρρα μάχη. ὡς δὲ ταῦτα ἐπεπτώκεε, ἤδη ἐγίνετο ἡ μάχη ἰσχυρὴ παρʼ αὐτὸ τὸ Δημήτριον καὶ χρόνον ἐπὶ πολλόν, ἐς ὃ ἀπίκοντο ἐς ὠθισμόν· τὰ γὰρ δόρατα ἐπιλαμβανόμενοι κατέκλων οἱ βάρβαροι. λήματι μέν νυν καὶ ῥώμῃ οὐκ ἥσσονες ἦσαν οἱ Πέρσαι, ἄνοπλοι δὲ ἐόντες καὶ πρὸς ἀνεπιστήμονες ἦσαν καὶ οὐκ ὅμοιοι τοῖσι ἐναντίοισι σοφίην, προεξαΐσσοντες δὲ κατʼ ἕνα καὶ δέκα, καὶ πλεῦνές τε καὶ ἐλάσσονες συστρεφόμενοι, ἐσέπιπτον ἐς τοὺς Σπαρτιήτας καὶ διεφθείροντο.
9.73 Ἀθηναίων δὲ λέγεται εὐδοκιμῆσαι Σωφάνης ὁ Εὐτυχίδεω, ἐκ δήμου Δεκελεῆθεν, Δεκελέων δὲ τῶν κοτὲ ἐργασαμένων ἔργον χρήσιμον ἐς τὸν πάντα χρόνον, ὡς αὐτοὶ Ἀθηναῖοι λέγουσι. ὡς γὰρ δὴ τὸ πάλαι κατὰ Ἑλένης κομιδὴν Τυνδαρίδαι ἐσέβαλον ἐς γῆν τὴν Ἀττικὴν σὺν στρατοῦ πλήθεϊ καὶ ἀνίστασαν τοὺς δήμους, οὐκ εἰδότες ἵνα ὑπεξέκειτο ἡ Ἑλένη, τότε λέγουσι τοὺς Δεκελέας, οἳ δὲ αὐτὸν Δέκελον ἀχθόμενόν τε τῇ Θησέος ὕβρι καὶ δειμαίνοντα περὶ πάσῃ τῇ Ἀθηναίων χώρῃ, ἐξηγησάμενόν σφι τὸ πᾶν πρῆγμα κατηγήσασθαι ἐπὶ τὰς Ἀφίδνας, τὰς δὴ Τιτακὸς ἐὼν αὐτόχθων καταπροδιδοῖ Τυνδαρίδῃσι. τοῖσι δὲ Δεκελεῦσι ἐν Σπάρτῃ ἀπὸ τούτου τοῦ ἔργου ἀτελείη τε καὶ προεδρίη διατελέει ἐς τόδε αἰεὶ ἔτι ἐοῦσα, οὕτω ὥστε καὶ ἐς τὸν πόλεμον τὸν ὕστερον πολλοῖσι ἔτεσι τούτων γενόμενον Ἀθηναίοισί τε καὶ Πελοποννησίοισι, σινομένων τὴν ἄλλην Ἀττικὴν Λακεδαιμονίων, Δεκελέης ἀπέχεσθαι.
9.78 ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” 9.79 ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.”
9.108 ἐν δὲ τῇσι Σάρδισι ἐτύγχανε ἐὼν βασιλεὺς ἐξ ἐκείνου τοῦ χρόνου, ἐπείτε ἐξ Ἀθηνέων προσπταίσας τῇ ναυμαχίῃ φυγὼν ἀπίκετο. τότε δὴ ἐν τῇσι Σάρδισι ἐὼν ἄρα ἤρα τῆς Μασίστεω γυναικός, ἐούσης καὶ ταύτης ἐνθαῦτα. ὡς δέ οἱ προσπέμποντι οὐκ ἐδύνατο κατεργασθῆναι, οὐδὲ βίην προσεφέρετο προμηθεόμενος τὸν ἀδελφεὸν Μασίστην· τὠυτὸ δὲ τοῦτο εἶχε καὶ τὴν γυναῖκα· εὖ γὰρ ἐπίστατο βίης οὐ τευξομένη· ἐνθαῦτα δὴ Ξέρξης ἐργόμενος τῶν ἄλλων πρήσσει τὸν γάμον τοῦτον τῷ παιδὶ τῷ ἑωυτοῦ Δαρείῳ, θυγατέρα τῆς γυναικὸς ταύτης καὶ Μασίστεω, δοκέων αὐτὴν μᾶλλον λάμψεσθαι ἢν ταῦτα ποιήσῃ. ἁρμόσας δὲ καὶ τὰ νομιζόμενα ποιήσας ἀπήλαυνε ἐς Σοῦσα· ἐπεὶ δὲ ἐκεῖ τε ἀπίκετο καὶ ἠγάγετο ἐς ἑωυτοῦ Δαρείῳ τὴν γυναῖκα, οὕτω δὴ τῆς Μασίστεω μὲν γυναικὸς ἐπέπαυτο, ὁ δὲ διαμειψάμενος ἤρα τε καὶ ἐτύγχανε τῆς Δαρείου μὲν γυναικὸς Μασίστεω δὲ θυγατρός· οὔνομα δὲ τῇ γυναικὶ ταύτῃ ἦν Ἀρταΰντη. ' None | 1.170 When the Ionians, despite their evil plight, nonetheless assembled at the Panionion, Bias of Priene, I have learned, gave them very useful advice, and had they followed it they might have been the most prosperous of all Greeks: ,for he advised them to put out to sea and sail all together to Sardo and then found one city for all Ionians: thus, possessing the greatest island in the world and ruling others, they would be rid of slavery and have prosperity; but if they stayed in Ionia he could see (he said) no hope of freedom for them. ,This was the advice which Bias of Priene gave after the destruction of the Ionians; and that given before the destruction by Thales of Miletus, a Phoenician by descent, was good too; he advised that the Ionians have one place of deliberation, and that it be in Teos (for that was the center of Ionia ), and that the other cities be considered no more than demes.Thus Bias and Thales advised.
1.1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos,
1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
1.4 So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them.
1.5.2 But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord.
1.30 So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 1.31 When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”
1.56 When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57 What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58 But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech. ' "
1.79 When Croesus marched away after the battle in the Pterian country, Cyrus, learning that Croesus had gone intending to disband his army, deliberated and perceived that it would be opportune for him to march quickly against Sardis, before the power of the Lydians could be assembled again. ,This he decided, and this he did immediately; he marched his army into Lydia and so came himself to bring the news of it to Croesus. All had turned out contrary to Croesus' expectation, and he was in a great quandary; nevertheless, he led out the Lydians to battle. ,Now at this time there was no nation in Asia more valiant or warlike than the Lydian. It was their custom to fight on horseback, carrying long spears, and they were skillful at managing horses. "
1.135 But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines.
2.23 The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. ' "
2.42 All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " 2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes!
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.73 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. ' "
2.113 When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. " "2.114 When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” " "2.115 Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”" '2.116 This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. ,This is apparent from the passage in the 2.117 These verses and this passage prove most clearly that the Cyprian poems are not the work of Homer but of someone else. For the Cyprian poems relate that Alexandrus reached Ilion with Helen in three days from Sparta, having a fair wind and a smooth sea; but according to the 2.118 Enough, then, of Homer and the Cyprian poems. But, when I asked the priests whether the Greek account of what happened at Troy were idle or not, they gave me the following answer, saying that they had inquired and knew from Menelaus himself. ,After the rape of Helen, a great force of Greeks came to the Trojan land on Menelaus' behalf. After disembarking and disposing their forces, they sent messengers to Ilion, one of whom was Menelaus himself. ,When these were let inside the city walls, they demanded the restitution of Helen and of the property which Alexandrus had stolen from Menelaus and carried off, and they demanded reparation for the wrongs; but the Trojans gave the same testimony then and later, sworn and unsworn: that they did not have Helen or the property claimed, but all of that was in Egypt, and they could not justly make reparation for what Proteus the Egyptian had. ,But the Greeks, thinking that the Trojans were mocking them, laid siege to the city, until they took it; but there was no Helen there when they breached the wall, but they heard the same account as before; so, crediting the original testimony, they sent Menelaus himself to Proteus. " '2.119 Menelaus then went to Egypt and up the river to Memphis ; there, relating the truth of the matter, he met with great hospitality and got back Helen, who had not been harmed, and also all his wealth, besides. ,Yet, although getting this, Menelaus was guilty of injustice toward the Egyptians. For adverse weather detained him when he tried to sail away; after this continued for some time, he carried out something impious, ,taking two native children and sacrificing them. When it became known that he had done this, he fled with his ships straight to Libya, hated and hunted; and where he went from there, the Egyptians could not say. The priests told me that they had learned some of this by inquiry, but that they were sure of what had happened in their own country. ' "2.120 The Egyptians' priests said this, and I myself believe their story about Helen, for I reason thus: had Helen been in Ilion, then with or without the will of Alexandrus she would have been given back to the Greeks. ,For surely Priam was not so mad, or those nearest to him, as to consent to risk their own persons and their children and their city so that Alexandrus might cohabit with Helen. ,Even if it were conceded that they were so inclined in the first days, yet when not only many of the Trojans were slain in fighting against the Greeks, but Priam himself lost to death two or three or even more of his sons in every battle (if the poets are to be believed), in this turn of events, had Helen been Priam's own wife, I cannot but think that he would have restored her to the Greeks, if by so doing he could escape from the evils besetting him. ,Alexandrus was not even heir to the throne, in which case matters might have been in his hands since Priam was old, but Hector, who was an older and a better man than Alexandrus, was going to receive the royal power at Priam's death, and ought not have acquiesced in his brother's wrongdoing, especially when that brother was the cause of great calamity to Hector himself and all the rest of the Trojans. ,But since they did not have Helen there to give back, and since the Greeks would not believe them although they spoke the truth—I am convinced and declare—the divine powers provided that the Trojans, perishing in utter destruction, should make this clear to all mankind: that retribution from the gods for terrible wrongdoing is also terrible. This is what I think, and I state it. " 2.142 Thus far went the record given by the Egyptians and their priests; and they showed me that the time from the first king to that priest of Hephaestus, who was the last, covered three hundred and forty-one generations, and that in this time this also had been the number of their kings, and of their high priests. ,Now three hundred generations are ten thousand years, three generations being equal to a hundred. And over and above the three hundred, the remaining forty-one cover thirteen hundred and forty years. ,Thus the whole period is eleven thousand three hundred and forty years; in all of which time (they said) they had had no king who was a god in human form, nor had there been any such either before or after those years among the rest of the kings of Egypt . ,Four times in this period (so they told me) the sun rose contrary to experience; twice he came up where he now goes down, and twice went down where he now comes up; yet Egypt at these times underwent no change, either in the produce of the river and the land, or in the matter of sickness and death. 2.143 Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a “Piromis” the son of a “Piromis”; in Greek, one who is in all respects a good man.
2.145 Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war.
2.174 It is said that even when Amasis was a private man he was fond of drinking and joking and was not at all a sober man; and that when his drinking and pleasure-seeking cost him the bare necessities, he would go around stealing. Then when he contradicted those who said that he had their possessions, they would bring him to whatever place of divination was nearby, and sometimes the oracles declared him guilty and sometimes they acquitted him. ,When he became king, he did not take care of the shrines of the gods who had acquitted him of theft, or give them anything for maintece, or make it his practice to sacrifice there, for he knew them to be worthless and their oracles false; but he took scrupulous care of the gods who had declared his guilt, considering them to be gods in very deed and their oracles infallible. ' "
4.5 The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " "
4.8 This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. " '4.9 When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10 So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "4.11 There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." 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. ' "
5.94 His plan, then, came to nothing, and Hippias was forced to depart. Amyntas king of the Macedonians offered him Anthemus, and the Thessalians Iolcus, but he would have neither. He withdrew to Sigeum, which Pisistratus had taken at the spear's point from the Mytilenaeans and where he then established as tyrant Hegesistratus, his own bastard son by an Argive woman. Hegesistratus, however, could not keep what Pisistratus had given him without fighting, ,for there was constant war over a long period of time between the Athenians at Sigeum and the Mytilenaeans at Achilleum. The Mytilenaeans were demanding the place back, and the Athenians, bringing proof to show that the Aeolians had no more part or lot in the land of Ilium than they themselves and all the other Greeks who had aided Menelaus to avenge the rape of Helen, would not consent. " "
6.61 While Cleomenes was in Aegina working for the common good of Hellas, Demaratus slandered him, not out of care for the Aeginetans, but out of jealousy and envy. Once Cleomenes returned home from Aegina, he planned to remove Demaratus from his kingship, using the following affair as a pretext against him: Ariston, king of Sparta, had married twice but had no children. ,He did not admit that he himself was responsible, so he married a third time. This is how it came about: he had among the Spartans a friend to whom he was especially attached. This man's wife was by far the most beautiful woman in Sparta, but she who was now most beautiful had once been the ugliest. ,Her nurse considered her inferior looks and how she was of wealthy people yet unattractive, and, seeing how the parents felt her appearance to be a great misfortune, she contrived to carry the child every day to the sacred precinct of Helen, which is in the place called Therapne, beyond the sacred precinct of Phoebus. Every time the nurse carried the child there, she set her beside the image and beseeched the goddess to release the child from her ugliness. ,Once as she was leaving the sacred precinct, it is said that a woman appeared to her and asked her what she was carrying in her arms. The nurse said she was carrying a child and the woman bade her show it to her, but she refused, saying that the parents had forbidden her to show it to anyone. But the woman strongly bade her show it to her, ,and when the nurse saw how important it was to her, she showed her the child. The woman stroked the child's head and said that she would be the most beautiful woman in all Sparta. From that day her looks changed, and when she reached the time for marriage, Agetus son of Alcidas married her. This man was Ariston's friend. " '6.62 So love for this woman pricked Ariston, and he contrived as follows: He promised to give to his comrade any one thing out of all he owned, whatever Agetus might choose, and he bade his comrade make him the same promise. Agetus had no fear about his wife, seeing that Ariston was already married, so he agreed and they took oaths on these terms. ,Ariston gave Agetus whatever it was that he chose out of all his treasures, and then, seeking equal recompense from him, tried to take the wife of his comrade. Agetus said that he had agreed to anything but that, but he was forced by his oath and by the deceitful trick to let his wife be taken.
6.137 Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. ' "6.138 These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty. " 7.1 When the message concerning the fight at Marathon came to Darius son of Hystaspes, already greatly angry against the Athenians for their attack upon Sardis, he was now much more angry and eager to send an expedition against Hellas. ,Immediately he sent messengers to all the cities and commanded them to equip an army, instructing each to provide many more ships and horses and provisions and transport vessels than they had before. Asia was in commotion with these messages for three years, as the best men were enrolled for service against Hellas and made preparations. ,In the fourth year the Egyptians, whom Cambyses had enslaved, revolted from the Persians; thereupon Darius was even more eager to send expeditions against both. ' "
7.16 Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” " 7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
7.101 After he passed by all his fleet and disembarked from the ship, he sent for Demaratus son of Ariston, who was on the expedition with him against Hellas. He summoned him and said, “Demaratus, it is now my pleasure to ask you what I wish to know. You are a Greek, and, as I am told both by you and by the other Greeks whom I have talked to, a man from neither the least nor the weakest of Greek cities. ,So tell me: will the Greeks offer battle and oppose me? I think that even if all the Greeks and all the men of the western lands were assembled together, they are not powerful enough to withstand my attack, unless they are united. ,Still I want to hear from you what you say of them.” To this question Demaratus answered, “O king, should I speak the truth or try to please you?” Xerxes bade him speak the truth and said that it would be no more unpleasant for him than before.
7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. ' "
7.197 When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence." "
8.92 The ships of Themistocles, as he was pursuing a ship, and of Polycritus son of Crius, an Aeginetan, then met. Polycritus had rammed a Sidonian ship, the one which had captured the Aeginetan ship that was on watch off Sciathus, and on it was Pytheas son of Ischenous, the one the Persians marvelled at when severely wounded and kept aboard their ship because of his virtue. This Sidonian ship carrying him with the Persians was now captured, so Pytheas came back safe to Aegina. ,When Polycritus saw the Attic ship, he recognized it by seeing the flagship's marking and shouted to Themistocles, mocking and reproaching him concerning the Medizing of the Aeginetans. After ramming an enemy ship, Polycritus hurled these insults at Themistocles. The barbarians whose ships were still intact fled and reached Phalerum under cover of the land army. " "
8.122 Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. " "
8.142 So when Alexander had made an end of speaking, the envoys from Sparta said, “We on our part have been sent by the Lacedaemonians to entreat you to do nothing harmful to Hellas and accept no offer from the barbarian. ,That would be unjust and dishonorable for any Greek, but for you most of all, on many counts; it was you who stirred up this war, by no desire of ours, and your territory was first the stake of that battle in which all Hellas is now engaged. ,Apart from that, it is unbearable that not all this alone but slavery too should be brought upon the Greeks by you Athenians, who have always been known as givers of freedom to many. Nevertheless, we grieve with you in your afflictions, seeing that you have lost two harvests and your substance has been for a long time wasted. ,In requital for this the Lacedaemonians and their allies declare that they will nourish your women and all of your household members who are unserviceable for war, so long as this war will last. Let not Alexander the Macedonian win you with his smooth-tongued praise of Mardonius' counsel. It is his business to follow that counsel, ,for as he is a tyrant so must he be the tyrant's fellow-worker; it is not your business, if you are men rightly minded, for you know that in foreigners there is no faith nor truth.” These are the words of the envoys." 8.144.2 For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. ' "
9.33 On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. " '9.34 By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35 The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories.
9.61 When the Athenians heard that, they attempted to help the Lacedaemonians and defend them with all their might. But when their march had already begun, they were set upon by the Greeks posted opposite them, who had joined themselves to the king. For this reason, being now under attack by the foe which was closest, they could at the time send no aid. ,The Lacedaemonians and Tegeans accordingly stood alone, men-at-arms and light-armed together; there were of the Lacedaemonians fifty thousand and of the Tegeans, who had never been parted from the Lacedaemonians, three thousand. These offered sacrifice so that they would fare better in battle with Mardonius and the army which was with him. ,They could get no favorable omen from their sacrifices, and in the meanwhile many of them were killed and by far more wounded (for the Persians set up their shields for a fence, and shot showers of arrows). Since the Spartans were being hard-pressed and their sacrifices were of no avail, Pausanias lifted up his eyes to the temple of Hera at Plataea and called on the goddess, praying that they might not be disappointed in their hope. ' "9.62 While he was still in the act of praying, the men of Tegea leapt out before the rest and charged the barbarians, and immediately after Pausanias' prayer the sacrifices of the Lacedaemonians became favorable. Now they too charged the Persians, and the Persians met them, throwing away their bows. ,First they fought by the fence of shields, and when that was down, there was a fierce and long fight around the temple of Demeter itself, until they came to blows at close quarters. For the barbarians laid hold of the spears and broke them short. ,Now the Persians were neither less valorous nor weaker, but they had no armor; moreover, since they were unskilled and no match for their adversaries in craft, they would rush out singly and in tens or in groups great or small, hurling themselves on the Spartans and so perishing. " 9.73 of the Athenians, Sophanes son of Eutychides is said to have won renown, a man from the town of Decelea, whose people once did a deed that was of eternal value, as the Athenians themselves say. ,For in the past when the sons of Tyndarus were trying to recover Helen, after breaking into Attica with a great host, they turned the towns upside down because they did not know where Helen had been hidden, then (it is said) the Deceleans (and, as some say, Decelus himself, because he was angered by the pride of Theseus and feared for the whole land of Attica) revealed the whole matter to the sons of Tyndarus, and guided them to Aphidnae, which Titacus, one of the autochthonoi, handed over to to the Tyndaridae. ,For that deed the Deceleans have always had and still have freedom at Sparta from all dues and chief places at feasts. In fact, even as recently as the war which was waged many years after this time between the Athenians and Peloponnesians, the Lacedaemonians laid no hand on Decelea when they harried the rest of Attica.' "
9.78 There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” " '9.79 This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” ' "
9.108 Now it happened that the king had been at Sardis ever since he came there in flight from Athens after his overthrow in the sea-fight. Being then at Sardis he became enamored of Masistes' wife, who was also there. But as all his messages could not bring her to yield to him, and he would not force her to his will, out of regard for his brother Masistes (which indeed counted with the woman also, for she knew well that no force would be used against her), Xerxes found no other way to accomplish his purpose than that he should make a marriage between his own son Darius and the daughter of this woman and Masistes, for he thought that by doing so he would be most likely to win her. ,So he betrothed them with all due ceremony and rode away to Susa. But when he had come and had taken Darius' bride into his house, he thought no more of Masistes' wife, but changed his mind and wooed and won this girl Artaynte, Darius' wife and Masistes' daughter. " '' None |
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50. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic • hellenismos / Hellenic
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 165; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 197
| 28e Ἀθηναῖοι, εἰ ὅτε μέν με οἱ ἄρχοντες ἔταττον, οὓς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Ποτειδαίᾳ καὶ ἐν Ἀμφιπόλει καὶ ἐπὶ Δηλίῳ, τότε μὲν οὗ ἐκεῖνοι ἔταττον ἔμενον ὥσπερ καὶ ἄλλος τις καὶ ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς ἐγὼ ᾠήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦθα δὲ φοβηθεὶς ἢ θάνατον'' None | 28e if, when the commanders whom you chose to command me stationed me, both at Potidaea and at Amphipolis and at Delium, I remained where they stationed me, like anybody else, and ran the risk of death, but when the god gave me a station, as I believed and understood, with orders to spend my life in philosophy and in examining myself and others,'' None |
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51. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Platonism, Effects on Hellenistic philosophy • education, Hellenism and
Found in books: Damm (2018), Religions and Education in Antiquity, 109; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 165
| 202e μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ.'' None | 202e Through it are conveyed all divination and priestcraft concerning sacrifice and ritual'' None |
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52. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Greeks, Hellenes, Greekness • Hellenism • Hellenistic period • Hellenistic synagogal prayers
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 283; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 250; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 226, 227, 228; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 108
| 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν'29e τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην ' None | 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?'29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. ' None |
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53. Sophocles, Philoctetes, 72-73, 1413-1414 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gorgias, Encomium of Helen • Helen • Helen of Troy, suitors oath • suitors (of Helen) oath
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 171; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 92; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 61, 89
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72 And learn why your intercourse with him may be free from mistrust and danger, while mine cannot. You have sailed to Troy under no oath to any man, nor under any constraint. Neither did you have any part in the earlier expedition. I, however, can deny none of these things. Accordingly, if he
1413 on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come'1414 on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come ' None |
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54. Xenophon, Memoirs, 1.6.14, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Fragments of Hellenistic Jewish Authors, connections between Eusebius and Clement • Fragments of Hellenistic Jewish Authors, process of excerpting • Hellenistic philosophy, ethics of • Hellenistic, • historiography, Hellenistic
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 562; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 277; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 9; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 289
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1.6.14 ἐγὼ δʼ οὖν καὶ αὐτός, ὦ Ἀντιφῶν, ὥσπερ ἄλλος τις ἢ ἵππῳ ἀγαθῷ ἢ κυνὶ ἢ ὄρνιθι ἥδεται, οὕτω καὶ ἔτι μᾶλλον ἥδομαι φίλοις ἀγαθοῖς, καὶ ἐάν τι ἔχω ἀγαθόν, διδάσκω, καὶ ἄλλοις συνίστημι παρʼ ὧν ἂν ἡγῶμαι ὠφελήσεσθαί τι αὐτοὺς εἰς ἀρετήν· καὶ τοὺς θησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν, οὓς ἐκεῖνοι κατέλιπον ἐν βιβλίοις γράψαντες, ἀνελίττων κοινῇ σὺν τοῖς φίλοις διέρχομαι, καὶ ἄν τι ὁρῶμεν ἀγαθὸν ἐκλεγόμεθα· καὶ μέγα νομίζομεν κέρδος, ἐὰν ἀλλήλοις φίλοι γιγνώμεθα. ἐμοὶ μὲν δὴ ταῦτα ἀκούοντι ἐδόκει αὐτός τε μακάριος εἶναι καὶ τοὺς ἀκούοντας ἐπὶ καλοκἀγαθίαν ἄγειν.
2.1.21 καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22 καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23 ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24 πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25 ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26 καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27 καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28 τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29 καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30 καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31 ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32 ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33 ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34 οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν.'' 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1.6.14 That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another. For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen.
2.1.21 Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22 and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23 When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24 First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25 And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26 Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27 Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28 For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29 And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30 What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31 Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32 But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33 To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34 Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. '' None |
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55. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • historiography, Hellenistic
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 287, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 306; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 262
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56. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, shared characteristics with barbarians • Hellenism/Hellenistic culture
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 16; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 204; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107
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57. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helen • Troades debate between Hecuba and Helen • Trojan War, Helen as cause of • emancipation of women in Hellenistic world • eros, debate between Hecuba and Helen in Troades on • fault of Helen, and
Found in books: Faraone (1999), Ancient Greek Love Magic, 154; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 36; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 105
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58. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helen, and Menelaus scene • Helen, as paradigm • Menelaus, and Helen • visual representations, Helen and Menelaus
Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 314; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 39
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59. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Gorgias, Encomium of Helen • Hellenistic ideology of kingship • games, Pan-Hellenic
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 98, 309; Hesk (2000), Deception and Democracy in Classical Athens, 171; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 96
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60. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Gorgias, Encomium of Helen • Helen,
Found in books: Hesk (2000), Deception and Democracy in Classical Athens, 171; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 148
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61. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helen • Helen of Troy • Helen, and Menelaus scene • Menelaus, and Helen • Theoxenia, Delphi, defining Hellenicity (Greekness) • Thessaly, role in shaping Hellenicity • visual representations, Helen and Menelaus
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 211; Graver (2007), Stoicism and Emotion, 3; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 314; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 199, 222
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62. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides, Helen • Gorgias of Leontini, Encomium to Helen • Helen, in Euripides • Helen, in Gorgias’ Encomion • Troades debate between Hecuba and Helen • anthropomorphism, debate between Helen and Hecuba in Troades and • eros, debate between Hecuba and Helen in Troades on • sophia, wisdom in debate between Helen and Hecuba in Troades
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 279; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 279; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 40, 46, 47; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 286, 287, 288
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63. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helen, • Stesichorus, Helen,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 105; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 66
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64. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euphorion (Hellenistic poet) • Fiction, Hellenistic and Roman • Hellenic/Hellenism • Hellenistic period, and King David • Rhianus (Hellenistic poet and grammarian)
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 319; Fowler (2014), Plato in the Third Sophistic, 79; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 86
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65. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Philosophy, Hellenistic and Imperial • Platonism, Hellenistic
Found in books: Esler (2000), The Early Christian World, 65; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 7
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66. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Foley, Helene • Helen • Helen of Troy • Hellenistic • Hellenistic and Roman myth/history, women • Hellenistic poetry • Law, Hellenistic • Morales, Helen
Found in books: Brule (2003), Women of Ancient Greece, 72, 147, 148; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 351; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 40; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 81; Keith and Myers (2023), Vergil and Elegy. 51, 54, 391; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 197, 200; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 29, 31, 33, 50, 51; Welch (2015), Tarpeia: Workings of a Roman Myth. 233; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 497
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67. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • historiography, Hellenistic
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 318, 321; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 130, 131, 134, 136
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68. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic ruler cult
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53; Xinyue (2022), Politics and Divinization in Augustan Poetry, 93
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69. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristobulus, Hellenistic accommodation • Ezekiel, Tragedian, Hellenistic influence • Ezekiel, Tragedian, Response to Hellenism • Hellenistic synagogal prayers • Hellenistic world • Judaism in Egypt, Jewish responses to Hellenistic culture • Moses, Hellenistic accommodation • Philo of Alexandria, and Hellenistic Judaism • interpretation, Hellenistic Jewish • literature, Judaeo-Hellenistic
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 153; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 73, 74; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 146; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 137, 147; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 49, 51, 171; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 131
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70. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, perspective by • Hellenic identity, in opposition to the Barbarian • barbarians/barbarity, as Hellenic construct
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 11; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 4
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71. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic poetry • modernity, in Hellenistic literature
Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 11
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72. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Hellenistic ruler cults • Religion, archaic and classical vs. Hellenistic
Found in books: Hau (2017), Moral History from Herodotus to Diodorus Siculus, 140, 141; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 177; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15
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73. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Greeks/Hellenes, and origins of Italian communities • playwrights, tragedy (Hellenistic), Moschion
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 93; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101
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74. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Helios (Sun), Hellenistic period,oaths in • Hellenism/Hellenistic
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 299; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 393
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75. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic poetry • Hellenistic,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 722; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8
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76. Anon., 1 Enoch, 8.3, 12.4, 98.4 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Greek/Hellenistic Historiography • Hellenisation • Hellenism, Hellenistic • Hellenism/Hellenistic Period • Hellenistic • Hellenistic Kings/Rulers, Alexander the Great • Hellenistic, Jewish Hellenistic • Hellenistic, of antediluvian age • Judaism, Hellenistic Judaism • Tatian and Celsus,, cultural history and Hellenic deviance, Tatian on • interpretation, Hellenistic Jewish
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 68; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 22, 429, 440, 447, 448; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 112, 187, 189, 191, 193, 194, 197; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 78, 92, 156, 164; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 53; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 15; Stuckenbruck (2007), 1 Enoch 91-108, 62; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 43, 64
| sup>6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens. 7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." 8.3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
12.4 called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve" '15 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." '22 And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\' 48 And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed.' "59 In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of,Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.,And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying." '60 In the year 500, in the seventh month, on the fourteenth day of the month in the life of Enoch. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were,disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.,And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face.,And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the,commotion and the quaking of the heaven. And Michael said unto me: \' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and",long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.,When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.\',And on that day were two monsters parted, a female monster named Leviathan, to dwell in the,abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first,man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses,of the sea, and the other unto the dry land of the wilderness. And he said to me: \' Thou son of man, herein thou dost seek to know what is hidden.\',And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the,heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions,are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.,For the thunder has places of rest (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together,through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.,And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains,of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good,angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel.,And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the,mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on,the earth . . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,,and the angels take it in charge. And these things I saw towards the Garden of the Righteous.",And the angel of peace who was with me said to me: \' These two monsters, prepared conformably to the greatness of God, shall feed . . .' "71 And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie' "83 And now, my son Methuselah, I will show thee all my visions which I have seen, recounting,them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible,vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to,the earth. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent,from their stems, and hurled down and sunk in the abyss. And thereupon a word fell into my mouth,,and I lifted up (my voice) to cry aloud, and said: ' The earth is destroyed.' And my grandfather Mahalalel waked me as I lay near him, and said unto me: ' Why dost thou cry so, my son, and why,dost thou make such lamentation' And I recounted to him the whole vision which I had seen, and he said unto me: ' A terrible thing hast thou seen, my son, and of grave moment is thy dream- vision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with,a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remt may remain on the earth, and that He may not destroy the whole,earth. My son, from heaven all this will come upon the earth, and upon the earth there will be great,destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him." "
98.4 I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. " None |
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77. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dreams and visions, examples, Hellenistic and Roman Fiction • Fiction, Hellenistic and Roman • Helen • Helen of Sparta/Troy • Hellenism • Hellenistic • Hellenistic, • Hellenistic, Age • kingship ideology, Hellenistic
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53; Bowie (2021), Essays on Ancient Greek Literature and Culture, 545; Keith and Myers (2023), Vergil and Elegy. 128; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 150, 162; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 205; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 255, 427; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 314; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 32; Welch (2015), Tarpeia: Workings of a Roman Myth. 27
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78. None, None, nan (3rd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristobulus, Hellenistic accommodation • Ezekiel, Exagoge, and Hellenistic tragedy • Hellenistic Judaism • Judaism in Egypt, Jewish responses to Hellenistic culture
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 142; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 50; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 167
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79. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic period • Hellenistic ruler cults • eleutheria, of Hellenistic cities
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 165; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 195
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80. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hellenistic encomia • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman officials
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 251; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9
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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None |
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81. Cicero, On Duties, 1.85 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • dialogue, between late Hellenistic Greek literature and Latin literature
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38
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1.85 Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.'' None | sup>
1.85 \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"" None |
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82. Hebrew Bible, Daniel, 1.6, 3.13, 6.11, 6.19, 7.7-7.10, 7.25, 8.13, 8.23, 9.2, 9.27, 10.21, 11.4, 11.14, 11.20, 11.28, 11.31-11.36, 11.40-11.45, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Fragments of Hellenistic Jewish Authors, Jewish scribes • Fragments of Hellenistic Jewish Authors, composition and dissemination • Fragments of Hellenistic Jewish Authors, private libraries • God, As Benevolent Hellenistic King • Hebraism and Hellenism • Hellenisation • Hellenism • Hellenism, Hellenistic • Hellenism, Hellenistic period • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic • Hellenistic Kings/Rulers, Alexander the Great • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic period • Hellenistic synagogal prayers • Hellenistic, Age • Hellenistic, writings • Hellenized/Hellenization • Jewish-Hellenistic Literature • Philo of Alexandria, and Hellenistic Judaism • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 12, 255, 279, 409, 412, 413, 453, 460, 461, 463, 464, 465, 466, 467; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 190; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 72; Corley (2002), Ben Sira's Teaching on Friendship, 13, 14, 150; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 184; Gera (2014), Judith, 95, 128; Hachlili (2005), Practices And Rites In The Second Temple Period, 524; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 260; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 116, 128, 214, 226, 228, 306, 312, 387; Schiffman (1983), Testimony and the Penal Code, 142; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 298; Schwartz (2008), 2 Maccabees, 284; Stuckenbruck (2007), 1 Enoch 91-108, 380; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 418; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 115
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1.6 וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃
3.13 בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃
6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃
6.19 אֱדַיִן אֲזַל מַלְכָּא לְהֵיכְלֵהּ וּבָת טְוָת וְדַחֲוָן לָא־הַנְעֵל קָדָמוֹהִי וְשִׁנְתֵּהּ נַדַּת עֲלוֹהִי׃
7.7 בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה בְּרַגְלַהּ רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃ 7.8 מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון בֵּינֵיהֵן וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אתעקרו אֶתְעֲקַרָה מִן־קדמיה קֳדָמַהּ וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן׃ 7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃' 7.25 וּמִלִּין לְצַד עליא עִלָּאָה יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃
8.13 וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃
8.23 וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃
9.2 בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃
9.2 וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃
9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃
10.21 אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃
11.14 וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃
11.28 וְיָשֹׁב אַרְצוֹ בִּרְכוּשׁ גָּדוֹל וּלְבָבוֹ עַל־בְּרִית קֹדֶשׁ וְעָשָׂה וְשָׁב לְאַרְצוֹ׃
11.31 וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.32 וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33 וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 11.34 וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.35 וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃ 11.36 וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃
11.41 וּבָא בְּאֶרֶץ הַצְּבִי וְרַבּוֹת יִכָּשֵׁלוּ וְאֵלֶּה יִמָּלְטוּ מִיָּדוֹ אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן׃
11.42 וְיִשְׁלַח יָדוֹ בַּאֲרָצוֹת וְאֶרֶץ מִצְרַיִם לֹא תִהְיֶה לִפְלֵיטָה׃
11.43 וּמָשַׁל בְּמִכְמַנֵּי הַזָּהָב וְהַכֶּסֶף וּבְכֹל חֲמֻדוֹת מִצְרָיִם וְלֻבִים וְכֻשִׁים בְּמִצְעָדָיו׃
11.44 וּשְׁמֻעוֹת יְבַהֲלֻהוּ מִמִּזְרָח וּמִצָּפוֹן וְיָצָא בְּחֵמָא גְדֹלָה לְהַשְׁמִיד וּלְהַחֲרִים רַבִּים׃
11.45 וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃
12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃
12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃'' None | sup>
1.6 Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.
3.13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6.19 Then the king went to his palace, and passed the night fasting; neither were diversions brought before him; and his sleep fled from him.
7.7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns. 7.8 I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things. 7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
7.25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
8.13 Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’
8.23 And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems.
9.2 in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’
10.21 Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince.
11.14 And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.
11.20 Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle.
11.28 And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land.
11.31 And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment. 11.32 And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail. 11.33 And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days. 11.34 Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments. 11.35 And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed. 11.36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.
11.40 And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through.
11.41 He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon.
11.42 He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape.
11.43 But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps.
11.44 But tidings out of the east and out of the north shall affright him; and he shall go forth with great fury to destroy and utterly to take away many.
11.45 And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.
12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. 12.2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.' ' None |
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83. Polybius, Histories, 1.65.7, 2.56-2.58, 2.56.6-2.56.7, 5.77-5.78, 5.84, 5.104, 8.9.6, 8.11.3-8.11.6, 15.33.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Flamininus, and Hellenistic kings • Greeks/Hellenes, Roman attitudes toward • Greeks/Hellenes, adversaries of • Greeks/Hellenes, and Egyptians • Greeks/Hellenes, contrast with barbarians • Hellenistic • Hellenistic monarchs • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, a spectrum of • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, social status, regardless of • Hellenistic ruler cults • Hellenistic, writings • diversity of Hellenistic literary production
Found in books: Bernabe et al. (2013), Redefining Dionysos, 453; Gera (2014), Judith, 244; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 18, 19, 20, 65; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 28, 29, 69, 70, 85, 113, 137, 142, 147, 154, 262; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 183, 202; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 5; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 5; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 61
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2.56.6 βουλόμενος δὴ διασαφεῖν τὴν ὠμότητα τὴν Ἀντιγόνου καὶ Μακεδόνων, ἅμα δὲ τούτοις τὴν Ἀράτου καὶ τῶν Ἀχαιῶν, φησὶ τοὺς Μαντινέας γενομένους ὑποχειρίους μεγάλοις περιπεσεῖν ἀτυχήμασι, καὶ τὴν ἀρχαιοτάτην καὶ μεγίστην πόλιν τῶν κατὰ τὴν Ἀρκαδίαν τηλικαύταις παλαῖσαι συμφοραῖς ὥστε πάντας εἰς ἐπίστασιν καὶ δάκρυα τοὺς Ἕλληνας ἀγαγεῖν.
2.56.7 σπουδάζων δʼ εἰς ἔλεον ἐκκαλεῖσθαι τοὺς ἀναγινώσκοντας καὶ συμπαθεῖς ποιεῖν τοῖς λεγομένοις, εἰσάγει περιπλοκὰς γυναικῶν καὶ κόμας διερριμμένας καὶ μαστῶν ἐκβολάς, πρὸς δὲ τούτοις δάκρυα καὶ θρήνους ἀνδρῶν καὶ γυναικῶν ἀναμὶξ τέκνοις καὶ γονεῦσι γηραιοῖς ἀπαγομένων. ποιεῖ δὲ τοῦτο παρʼ ὅλην τὴν ἱστορίαν,
8.9.6 εἰ γάρ τις ἦν ἐν τοῖς Ἕλλησιν ἢ τοῖς βαρβάροισ" φησί "λάσταυρος ἢ θρασὺς τὸν τρόπον, οὗτοι πάντες εἰς Μακεδονίαν ἁθροιζόμενοι πρὸς Φίλιππον ἑταῖροι τοῦ βασιλέως προσηγορεύοντο.
8.11.3 καὶ μὴν οὐδὲ περὶ τὰς ὁλοσχερεῖς διαλήψεις οὐδεὶς ἂν εὐδοκήσειε τῷ προειρημένῳ συγγραφεῖ· ὅς γʼ ἐπιβαλόμενος γράφειν τὰς Ἑλληνικὰς πράξεις ἀφʼ ὧν Θουκυδίδης ἀπέλιπε, καὶ συνεγγίσας τοῖς Λευκτρικοῖς καιροῖς καὶ τοῖς ἐπιφανεστάτοις τῶν Ἑλληνικῶν ἔργων, τὴν μὲν Ἑλλάδα μεταξὺ καὶ τὰς ταύτης ἐπιβολὰς ἀπέρριψε, μεταλαβὼν δὲ τὴν ὑπόθεσιν τὰς Φιλίππου πράξεις προύθετο γράφειν. 8.11.4 καίτοι γε πολλῷ σεμνότερον ἦν καὶ δικαιότερον ἐν τῇ περὶ τῆς Ἑλλάδος ὑποθέσει τὰ πεπραγμένα Φιλίππῳ συμπεριλαβεῖν ἤπερ ἐν τῇ Φιλίππου τὰ τῆς Ἑλλάδος. οὐδὲ γὰρ προκαταληφθεὶς ὑπὸ βασιλικῆς δυναστείας, 8.11.5 καὶ τυχὼν ἐξουσίας, οὐδεὶς ἂν ἐπέσχε σὺν καιρῷ ποιήσασθαι μετάβασιν ἐπὶ τὸ τῆς Ἑλλάδος ὄνομα καὶ πρόσωπον· ἀπὸ δὲ ταύτης ἀρξάμενος καὶ προβὰς ἐπὶ ποσὸν οὐδʼ ὅλως οὐδεὶς ἂν ἠλλάξατο μονάρχου πρόσχημα καὶ βίον, ἀκεραίῳ χρώμενος γνώμῃ. 8.11.6 καὶ τί δήποτʼ ἦν τὸ τὰς τηλικαύτας ἐναντιώσεις βιασάμενον παριδεῖν Θεόπομπον; εἰ μὴ νὴ Δίʼ ὅτι ἐκείνης μὲν τῆς ὑποθέσεως τέλος ἦν τὸ καλόν, τῆς δὲ κατὰ Φίλιππον τὸ συμφέρον.
15.33.10 δεινὴ γάρ τις ἡ περὶ τοὺς θυμοὺς ὠμότης γίνεται τῶν κατὰ τὴν Αἴγυπτον ἀνθρώπων.' ' None | sup>
2.56.6 \xa0Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks. <
2.56.7 \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery. <
2.56 1. \xa0Since, among those authors who were contemporaries of Aratus, Phylarchus, who on many points is at variance and in contradiction with him, is by some received as trustworthy,,2. \xa0it will be useful or rather necessary for me, as I\xa0have chosen to rely on Aratus' narrative for the history of the Cleomenic war, not to leave the question of their relative credibility undiscussed, so that truth and falsehood in their writings may no longer be of equal authority.,3. \xa0In general Phylarchus through his whole work makes many random and careless statements;,4. \xa0but while perhaps it is not necessary for me at present to criticize in detail the rest of these, I\xa0must minutely examine such as relate to events occurring in the period with which I\xa0am now dealing, that of the Cleomenic war.,5. \xa0This partial examination will however be quite sufficient to convey an idea of the general purpose and character of his work.,6. \xa0Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks.,7. \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery.,8. \xa0This sort of thing he keeps up throughout his history, always trying to bring horrors vividly before our eyes.,9. \xa0Leaving aside the ignoble and womanish character of such a treatment of his subject, let us consider how far it is proper or serviceable to history.,10. \xa0A\xa0historical author should not try to thrill his readers by such exaggerated pictures, nor should he, like a tragic poet, try to imagine the probable utterances of his characters or reckon up all the consequences probably incidental to the occurrences with which he deals, but simply record what really happened and what really was said, however commonplace.,11. \xa0For the object of tragedy is not the same as that of history but quite the opposite. The tragic poet should thrill and charm his audience for the moment by the verisimilitude of the words he puts into his characters' mouths, but it is the task of the historian to instruct and convince for all time serious students by the truth of the facts and the speeches he narrates,,12. \xa0since in the one case it is the probable that takes precedence, even if it be untrue, in the other it is the truth, the purpose being to confer benefit on learners.,13. \xa0Apart from this, Phylarchus simply narrates most of such catastrophes and does not even suggest their causes or the nature of these causes, without which it is impossible in any case to feel either legitimate pity or proper anger.,14. \xa0Who, for instance, does not think it an outrage for a free man to be beaten? but if this happen to one who was the first to resort to violence, we consider that he got only his desert, while where it is done for the purpose of correction or discipline, those who strike free men are not only excused but deemed worthy of thanks and praise.,15. \xa0Again, to kill a citizen is considered the greatest of crimes and that deserving the highest penalty, but obviously he who kills a thief or adulterer is left untouched, and the slayer of a traitor or tyrant everywhere meets with honour and distinction.,16. \xa0So in every such case the final criterion of good and evil lies not in what is done, but in the different reasons and different purposes of the doer. " '2.57 1. \xa0Now the Mantineans had, in the first instance, deserted the Achaean League, and of their own free will put themselves and their city into the hands first of the Aetolians and then of Cleomenes.,2. \xa0They had deliberately ranged themselves on his side and been admitted to Spartan citizenship, when, four years before the invasion of Antigonus, their city was betrayed to Aratus and forcibly occupied by the Achaeans.,3. \xa0On this occasion, so far from their being cruelly treated owing to their recent delinquency, the circumstances became celebrated because of the sudden revulsion of sentiments on both sides.,4. \xa0For immediately Aratus had the city in his hands, he at once issued orders to his troops to keep their hands off the property of others,,5. \xa0and next, calling an assembly of the Mantineans, bade them be of good courage and retain possession of all they had; for if they joined the Achaean League he would assure their perfect security.,6. \xa0The prospect of safety thus suddenly revealed to them took the Mantineans completely by surprise, and there was an instantaneous and universal reversal of feeling.,7. \xa0The very men at whose hands they had seen, in the fight that had just closed, many of their kinsmen slain and many grievously wounded, were now taken into their houses, and received into their families with whom they lived on the kindest possible terms.,8. \xa0This was quite natural, for I\xa0never heard of any men meeting with kinder enemies or being less injured by what is considered the greatest of calamities than the Mantineans, all owing to their humane treatment by Aratus and the Achaeans. 2.58 1. \xa0Subsequently, as they foresaw discord among themselves and plots by the Aetolians and Lacedaemonians, they sent an embassy to the Achaeans asking for a garrison.,2. \xa0The Achaeans consented and chose by lot three hundred of their own citizens, who set forth, abandoning their own houses and possessions, and remained in Mantinea to watch over the liberty and safety of its townsmen.,3. \xa0At the same time they sent two hundred hired soldiers, who aided this Achaean force in safeguarding the established government.,4. \xa0Very soon however the Mantineans fell out with the Achaeans, and, inviting the Lacedaemonians, put the city into their hands and massacred the garrison the Achaeans had sent them. It is not easy to name any greater or more atrocious act of treachery than this.,5. \xa0For in resolving to foreswear their friendship and gratitude, they should at least have spared the lives of these men and allowed them all to depart under terms.,6. \xa0Such treatment is, by the common law of nations, accorded even to enemies;,7. \xa0but the Mantineans, simply in order to give Cleomenes and the Lacedaemonians a satisfactory guarantee of their good faith in this undertaking violated the law recognized by all mankind and deliberately committed the most heinous of crimes.,8. \xa0Vengeful murderers of the very men who previously on capturing their city had left them unharmed, and who now were guarding their liberties and lives â\x80\x94 against such men, one asks oneself, can any indignation be too strong?,9. \xa0What should we consider to be an adequate punishment for them? Someone might perhaps say that now when they were crushed by armed force they should have been sold into slavery with their wives and children.,10. \xa0But to this fate the usage of war exposes those who have been guilty of no such impious crime.,11. \xa0These men therefore were worthy of some far heavier and more extreme penalty; so that had they suffered what Phylarchus alleges, it was not to be expected that they should have met with pity from the Greeks, but rather that approval and assent should have been accorded to those who executed judgement on them for their wickedness.,12. \xa0Yet, while nothing more serious befel the Mantineans, in this their hour of calamity, than the pillage of their property and the enslavement of the male citizens, Phylarchus, all for the sake of making his narrative sensational, composed a tissue not only of falsehoods, but of improbable falsehoods,,13. \xa0and, owing to his gross ignorance, was not even able to compare an analogous case and explain how the same people at the same time, on taking Tegea by force, did not commit any such excesses.,14. \xa0For if the cause lay in the barbarity of the perpetrators, the Tegeans should have met with the same treatment as those who were conquered at the same time.,15. \xa0If only the Mantineans were thus exceptionally treated, we must evidently infer that there was some exceptional cause for anger against them.
5.77 1. \xa0Achaeus, now, after subjecting Milyas and the greater part of Pamphylia, departed, and on reaching Sardis continued to make war on Attalus, began to menace Prusias, and made himself a serious object of dread to all the inhabitants on this side of the Taurus.,2. At the time when Achaeus was engaged in his expedition against Selge, Attalus with the Gaulish tribe of the Aegosagae visited the cities in Aeolis and on its borders, which had formerly adhered to Achaeus out of fear.,3. \xa0Most of them joined him willingly and gladly, but in some cases force was necessary.,4. \xa0The ones which went over to his side on this occasion were firstly Cyme, Smyrna, and Phocaea, Aegae and Temnus subsequently adhering to him in fear of his attack.,5. \xa0The Teians and Colophonians also sent embassies delivering up themselves and their cities.,6. \xa0Accepting their adhesion on the same terms as formerly and taking hostages, he showed especial consideration to the envoys from Smyrna, as this city had been most constant in its loyalty to him.,7. \xa0Continuing his progress and crossing the river Lycus he advanced on the Mysian communities, and after having dealt with them reached Carseae.,8. \xa0Overawing the people of this city and also the garrison of Didymateiche he took possession of these places likewise, when Themistocles, the general left in charge of the district by Achaeus, surrendered them to him.,9. \xa0Starting thence and laying waste the plain of Apia he crossed Mount Pelecas and encamped near the river Megistus. 5.78 1. \xa0While he was here, an eclipse of the moon took place, and the Gauls, who had all along been aggrieved by the hardships of the march â\x80\x94 since they made the campaign accompanied by their wives and children, who followed them in wagons â\x80\x94,2. \xa0considering this a bad omen, refused to advance further.,3. \xa0King Attalus, to whom they rendered no service of vital importance, and who noticed that they detached themselves from the column on the march and encamped by themselves and were altogether most insubordinate and self-assertive, found himself in no little perplexity.,4. \xa0On the one hand he feared lest they should desert to Achaeus and join him in attacking himself, and on the other he was apprehensive of the reputation he would gain if he ordered his soldiers to surround and destroy all these men who were thought to have crossed to Asia relying on pledges he had given them.,5. \xa0Accordingly, availing himself of the pretext of this refusal, he promised for the present to take them back to the place where they had crossed and give them suitable land in which to settle and afterwards to attend as far as lay in his power to all reasonable requests they made.,6. Attalus, then, after taking the Aegosagae back to the Hellespont and entering into friendly negotiations with the people of Lampsacus, Alexander Troas, and Ilium, who had all remained loyal to him, returned with his army to Pergamum. ' "
5.84 1. \xa0When Ptolemy and his sister after their progress had reached the extremity of his left wing and Antiochus with his horse-guards had reached his extreme right, they gave the signal for battle and brought the elephants first into action.,2. \xa0A\xa0few only of Ptolemy's elephants ventured to close with those of the enemy, and now the men in the towers on the back of these beasts made a gallant fight of it, striking with their pikes at close quarters and wounding each other, while the elephants themselves fought still better, putting forth their whole strength and meeting forehead to forehead.,4. \xa0The way in which these animals fight is as follows. With their tusks firmly interlocked they shove with all their might, each trying to force the other to give ground, until the one who proves strongest pushes aside the other's trunk,,4. \xa0and then, when he has once made him turn and has him in the flank, he gores him with his tusks as a bull does with his horns.,5. \xa0Most of Ptolemy's elephants, however, declined the combat, as is the habit of African elephants;,6. \xa0for unable to stand the smell and the trumpeting of the Indian elephants, and terrified, I\xa0suppose, also by their great size and strength, they at once turn tail and take to flight before they get near them.,7. \xa0This is what happened on the present occasion; and when Ptolemy's elephants were thus thrown into confusion and driven back on their own lines, Ptolemy's guard gave way under the pressure of the animals.,8. \xa0Meanwhile Antiochus and his cavalry riding past the flank of the elephants on the outside attacked Polycrates and the cavalry under his command,,9. \xa0while at the same time on the other side of the elephants the Greek mercenaries next the phalanx fell upon Ptolemy's peltasts and drove them back, their ranks having been already thrown into confusion by the elephants.,10. \xa0Thus the whole of Ptolemy's left wing was hard pressed and in retreat." 5.104 1. \xa0"It would be best of all if the Greeks never made war on each other, but regarded it as the highest favour in the gift of the gods could they speak ever with one heart and voice, and marching arm in arm like men fording a river, repel barbarian invaders and unite in preserving themselves and their cities.,2. \xa0And if such a union is indeed unattainable as a whole, I\xa0would counsel you at the present moment at least to agree together and to take due precautions for your safety, in view of the vast armaments now in the field and the greatness of this war in the west.,3. \xa0For it is evident even to those of us who give but scanty attention to affairs of state, that whether the Carthaginians beat the Romans or the Romans the Carthaginians in this war, it is not in the least likely that the victors will be content with the sovereignty of Italy and Sicily, but they are sure to come here and extend their ambitions beyond the bounds of justice.,4. \xa0Therefore I\xa0implore you all to secure yourselves against this danger, and I\xa0address myself especially to King Philip.,5. \xa0For you, Sire, the best security is, instead of exhausting the Greeks and making them an easy prey to the invader, on the contrary to take thought for them as for your own body, and to attend to the safety of every province of Greece as if it were part and parcel of your own dominions.,6. \xa0For if such be your policy the Greeks will bear you affection and render sure help to you in case of attack, while foreigners will be less disposed to plot against your throne, impressed as they will be by the loyalty of the Greeks to you.,7. \xa0If you desire a field of action, turn to the west and keep your eyes on the war in Italy, so that, wisely biding your time, you may some day at the proper moment compete for the sovereignty of the world.,8. \xa0And the present times are by no means such as to exclude any hope of the kind.,9. \xa0But defer your differences with the Greeks and your wars here until you have repose enough for such matters, and give your whole attention now to the more urgent question, so that the power may still be yours of making war or peace with them at your pleasure.,10. \xa0For if once you wait for these clouds that loom in the west to settle on Greece, I\xa0very much fear lest we may all of us find these truces and wars and games at which we now play, so rudely interrupted,11. \xa0that we shall be fain to pray to the gods to give us still the power of fighting in general with each other and making peace when we will, the power, in a word, of deciding our differences for ourselves."
8.9.6 \xa0"Philip\'s court in Macedonia was the gathering-place of all the most debauched and brazen-faced characters in Greece or abroad, who were there styled the king\'s companions. <
8.11.3 \xa0Again, no one could approve of the general scheme of this writer. Having set himself the task of writing the history of Greece from the point at which Thucydides leaves off, just when he was approaching the battle of Leuctra and the most brilliant period of Greek history, he abandoned Greece and her efforts, and changing his plan decided to write the history of Philip. <' "8.11.4 \xa0Surely it would have been much more dignified and fairer to include Philip's achievements in the history of Greece than to include the history of Greece in that of Philip. <" '8.11.5 \xa0For not even a man preoccupied by his devotion to royalty would, if he had the power and had found a suitable occasion, have hesitated to transfer the leading part and title of his work to Greece; and no one in his sound senses who had begun to write the history of Greece and had made some progress in it would have exchanged this for the more pompous biography of a king. < 8.11.6 \xa0What can it have been which forced Theopompus to overlook such flagrant inconsistencies, if it were not that in writing the one history his motive was to do good, in writing that of Philip to further his own interests? <
15.33.10 \xa0For terrible is the cruelty of the Egyptians when their anger is aroused. <' " None |
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84. Septuagint, 3 Maccabees, 2.1-2.19, 2.29, 3.18, 4.21, 5.1, 5.7, 5.30, 6.1-6.15, 6.18, 7.6, 7.10-7.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Hellenism/Hellenistic Period • Hellenistic • Hellenistic Judaism, literature of • Hellenistic period • Hellenistic world • Hellenistic, institutions and practices • Hellenistic, writings • Hellenized/Hellenization • Jewish-Hellenistic Literature • Judaism in Egypt, Jewish responses to Hellenistic culture • Judaism, Hellenistic • Philo of Alexandria, and Hellenistic Judaism
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 153; Bernabe et al. (2013), Redefining Dionysos, 453; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 279; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 72; Feldman (2006), Judaism and Hellenism Reconsidered, 132; Gera (2014), Judith, 128, 298, 321, 445; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 95, 147, 175; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 552; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 212, 236, 251, 254, 400, 409; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 52, 57
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2.1 And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
2.1 Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.2 "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2 Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 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. 2.3 In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 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. 2.5 You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6 You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7 And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8 And when they had seen works of your hands, they praised you, the Almighty. 2.9 You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
2.11 And indeed you are faithful and true.
2.12 And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
2.13 see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
2.14 In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
2.15 For your dwelling, the heaven of heavens, is unapproachable by man.
2.16 But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
2.17 Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,' "
2.18 `We have trampled down the house of the sanctuary as offensive houses are trampled down.'" 2.19 Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
2.29 those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."
3.18 they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all.
4.21 But this was an act of the invincible providence of him who was aiding the Jews from heaven.
5.1 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.
5.1 Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants,
5.7 because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying
6.1 Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
6.1 Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.2 "King of great power, Almighty God Most High, governing all creation with mercy, 6.2 Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3 look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3 Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4 Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4 Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5 Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6 The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7 Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8 And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 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.' "
6.11 Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'" 6.12 But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
6.13 And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob.
6.14 The whole throng of infants and their parents entreat you with tears.
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.
7.6 But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,' "7.11 For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government." '7.12 The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13 When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14 And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15 In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 7.16 But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.' ' None |
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85. Septuagint, 1 Maccabees, 1.1, 1.11-1.15, 1.43, 1.45, 1.47, 1.49-1.53, 1.59-1.63, 2.29-2.30, 2.41, 2.66, 3.3-3.9, 3.18-3.19, 3.42, 3.51, 4.11, 6.62, 7.40-7.42, 8.17, 9.21, 13.41-13.42, 14.28, 14.37, 14.41 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great see Hellenistic Kings/\nAlexandria" • Diaspora, Jews of Hellenistic • Flamininus, and Hellenistic kings • Greek/Hellenistic Historiography • Hellene • Hellenisation • Hellenism • Hellenism, Hellenistic • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic • Hellenistic Jews • Hellenistic Kings • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Hellenistic ruler cults • Hellenistic, institutions and practices • Hellenistic, writings • Hellenists (Jewish fraction) • Hellenized/Hellenization • Jerusalem, Hellenism in • Jerusalem, Hellenistic period • Jewish Hellenism • Judea, in the Hellenistic period • Motifs (Thematic), Hellenistic Kings are All Evil • city-gate, forerunner of synagogue, Hellenistic period
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170, 182, 212, 213, 218, 224, 270; Corley (2002), Ben Sira's Teaching on Friendship, 13, 105; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 184, 185; Gera (2014), Judith, 43, 179, 298, 318, 321; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 132; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; Levine (2005), The Ancient Synagogue, The First Thousand Years, 42; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 119, 387; Schwartz (2008), 2 Maccabees, 43, 49, 50, 54, 211; Stuckenbruck (2007), 1 Enoch 91-108, 380; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 200, 201, 210; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 23; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
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1.1 After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.)
1.11 In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us."
1.12 This proposal pleased them,
1.13 and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles.
1.14 So they built a gymnasium in Jerusalem, according to Gentile custom,
1.15 and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.
1.43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath.
1.45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,
1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
1.49 so that they should forget the law and change all the ordices. 1.50 "And whoever does not obey the command of the king shall die." 1.51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52 Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53 they drove Israel into hiding in every place of refuge they had.
1.59 And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60 According to the decree, they put to death the women who had their children circumcised, 1.61 and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.
2.29 Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30 they, their sons, their wives, and their cattle, because evils pressed heavily upon them.
2.41 So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places."
2.66 Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples.
3.3 He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. 3.4 He was like a lion in his deeds,like a lions cub roaring for prey. 3.5 He searched out and pursued the lawless;he burned those who troubled his people. 3.6 Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7 He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8 He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.9 He was renowned to the ends of the earth;he gathered in those who were perishing.
3.18 Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19 It is not on the size of the army that victory in battle depends, but strength comes from Heaven.
3.42 Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction.
3.51 Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation.
4.11 Then all the Gentiles will know that there is one who redeems and saves Israel."
6.62 But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around.
7.40 And Judas encamped in Adasa with three thousand men. Then Judas prayed and said, 7.41 "When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42 So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness."
8.17 So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance,
9.21 "How is the mighty fallen,the savior of Israel!"
13.41 In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel, 1
3.42 and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews."
14.28 in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
14.37 He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher.
14.41 And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise,'' None |
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86. Septuagint, 2 Maccabees, 1.2, 1.3, 1.4, 1.5, 1.7, 1.8, 1.9, 1.10, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.31, 1.33, 1.36, 2.4, 2.14, 2.16, 2.21, 2.32, 3, 3.1, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4.3, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.30, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.44, 4.49, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.22, 5.27, 6, 6.1, 6.2, 6.3, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.18-7.42, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 7, 7.2, 7.6, 7.7, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.36, 7.37, 7.38, 7.39, 7.42, 8.1, 8.3, 8.4, 8.8, 8.9, 8.10, 8.14, 8.15, 8.18, 8.19, 8.20, 8.21, 8.36, 9.5, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 11.6, 11.13, 11.21, 11.23, 11.24, 11.27, 12.45, 13.14, 13.24, 13.26, 14.3, 14.4, 14.9, 14.33, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.12, 15.13, 15.14, 15.15, 15.16, 15.21, 15.22, 15.37 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great see Hellenistic Kings/\nAlexandria" • Antiochus IV Epiphanes, Syrian king, Hellenization introduced by • Aristobulus, Hellenistic accommodation • Diaspora, Jews of Hellenistic • Fragments of Hellenistic Jewish Authors, (public) Jewish libraries • Fragments of Hellenistic Jewish Authors, composition and dissemination • God, As Benevolent Hellenistic King • Hellenes • Hellenisation • Hellenism • Hellenism, Hellenistic • Hellenism/Hellenistic Period • Hellenism/Hellenistic Period, Culture • Hellenism/Hellenistic culture • Hellenism/hellenization • Hellenistic • Hellenistic Jews • Hellenistic Kings • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Demetrius I Soter • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Hellenistic period • Hellenistic religion, • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, institutions and practices • Hellenistic, writings • Hellenization, Institutionalized • Hellenized/Hellenization • Jerusalem, Hellenism in • Jewish Hellenism • Jewish-Hellenistic Literature • Judaism, as opposed to Hellenism • Motifs (Thematic), Hellenistic Kings are All Evil • Motifs (Thematic), Hellenistic Virtues Bestowed Upon Jews • Philo of Alexandria, and Hellenistic Judaism • allegory/allegorical, Jewish-Hellenistic allegory • diaspora, Hellenistic • polis, Hellenistic Age
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 74, 212, 213, 214, 215, 216, 217, 218, 220, 221, 223, 224, 231, 232, 247, 279, 409, 413, 465, 466; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 71; Corley (2002), Ben Sira's Teaching on Friendship, 7, 12, 13, 14, 105; Feldman (2006), Judaism and Hellenism Reconsidered, 76; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 85; Gera (2014), Judith, 43, 128, 161, 179, 296, 298, 321, 445; Hachlili (2005), Practices And Rites In The Second Temple Period, 302, 524; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 95; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 228; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 18, 109; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 201; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 47, 55, 111, 116, 119, 174, 224, 233, 257, 328, 337, 349, 387, 409; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 171; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 300, 301; Schwartz (2008), 2 Maccabees, 3, 42, 43, 49, 50, 51, 52, 53, 54, 55, 88, 173, 211, 284; Stuckenbruck (2007), 1 Enoch 91-108, 380, 722; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149, 156, 162, 204, 207, 211; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 119; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101
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1.2 May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" "
1.
3 May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "
1.4 May he open your heart to his law and his commandments, and may he bring peace.'" "
1.
5 May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'" "
1.
7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "
1.8 and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "
1.9 And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "
1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "
1.2
3 And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.'" "
1.24 The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,'" "
1.2
5 who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'"
1.2
6 accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy."' "
1.2
7 Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'"
1.28 Afflict those who oppress and are insolent with pride."' "
1.29 Plant thy people in thy holy place, as Moses said.'"
1.
31 And when the materials of the sacrifice were consumed, Nehemiah ordered that the liquid that was left should be poured upon large stones.'" "
1.
3
3 When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice,'" "
1.
3
6 Nehemiah and his associates called this 'nephthar,'which means purification, but by most people it is called naphtha.'" "
2.4 It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "
2.14 In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.'" "
2.1
6 Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?'" "
2.21 and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "
2.
32 At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.'" "
3.1 While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'"
3.
5 and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "
3.
6 He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "
3.
7 When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "
3.8 Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "
3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "
3.10 The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.11 and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'"
3.12 And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "
3.1
3 But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.'"
3.14 So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "
3.1
5 The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "
3.1
6 To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "
3.1
7 For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'"
3.18 People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "
3.19 Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "
3.20 And holding up their hands to heaven, they all made entreaty.'"
3.21 There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "
3.22 While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,'" 3.2
3 Heliodorus went on with what had been decided."' "
3.24 But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.'" "
3.2
5 For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.'" "
3.2
6 Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.'" "
3.2
7 When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher'" "
3.28 and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.'" "
3.29 While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,'" "
3.
30 they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.'" 3.
31 Quickly some of Heliodorus\' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath."' "
3.
32 And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.'" "
3.
3
3 While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
3.
34 And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "
3.
3
5 Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
3.
3
6 And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "
3.
3
7 When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,'" "
3.
38 If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.'" "
3.
39 For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.'" "
3.40 This was the outcome of the episode of Heliodorus and the protection of the treasury."' "4.
3 When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,'" "
4.
6 For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.
7 When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "
4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "
4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" 4.10 When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "
4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
4.12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "4.1
3 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "
4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" 4.1
5 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "
4.1
6 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" 4.1
7 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.18 When the quadrennial games were being held at Tyre and the king was present,'" "
4.19 the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.'" "
4.20 So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.'" "
4.21 When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "4.
30 While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.'" "4.
32 But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.'" "4.
3
3 When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.'" "4.
34 Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.'" "4.
3
5 For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.'" "4.
3
6 When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "4.
3
7 Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;'" "4.
38 and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'" "
4.44 When the king came to Tyre, three men sent by the senate presented the case before him.'" "
4.49 Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.'" "
5.1 About this time Antiochus made his second invasion of Egypt."
5.2 And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --'" 5.
3 troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.'"
5.4 Therefore all men prayed that the apparition might prove to have been a good omen."' "
5.
5 When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.'" "
5.
6 But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
5.
7 He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "
5.8 Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "
5.9 and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.10 He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
5.11 When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.'" "
5.1
5 Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'" "
5.1
6 He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.1
7 Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "
5.18 But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "
5.19 But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" "
5.20 Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
5.22 And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;'" "
5.2
7 But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" "
6.1 Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "
6.2 and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'" "
6.
3 Harsh and utterly grievous was the onslaught of evil."' "
6.
6 A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.'" "
6.
7 On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.'" "
6.8 At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,'" "
6.9 and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.'" "
6.10 For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.'" "
6.11 Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.'" "
6.12 Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.'" "
6.1
3 In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.'" "
6.14 For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,'"
6.1
5 in order that he may not take vengeance on us afterward when our sins have reached their height."' "
6.1
6 Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.'"
6.1
7 Let what we have said serve as a reminder; we must go on briefly with the story."' "
6.18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "
6.19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "
6.20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "
6.21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "
6.22 o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "
6.2
3 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "
6.24 Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "
6.2
5 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "
6.2
6 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "
6.2
7 Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "
6.28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "
6.29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" 6.
30 When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "
6.
31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
7.2 One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.'" "
7.
6 The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "
7.
7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?'" "
7.9 And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
7.10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,'" "
7.11 and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "
7.12 As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.'" "
7.1
3 When he too had died, they maltreated and tortured the fourth in the same way.'" "
7.14 And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" 7.1
5 Next they brought forward the fifth and maltreated him."' "
7.1
6 But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.'" "
7.1
7 Keep on, and see how his mighty power will torture you and your descendants!'" "
7.18 After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "
7.19 But do not think that you will go unpunished for having tried to fight against God!'" "
7.20 The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "
7.21 She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "
7.22 I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "
7.2
3 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "
7.2
6 After much urging on his part, she undertook to persuade her son.'" "
7.2
7 But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'" "
7.28 I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'" "
7.29 Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'" "
7.
30 While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "
7.
31 But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.'" 7.
32 For we are suffering because of our own sins."' "
7.
3
3 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "
7.
3
6 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "
7.
3
7 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "
7.
38 and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "
7.
39 The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.'" "
7.42 Let this be enough, then, about the eating of sacrifices and the extreme tortures.'" "
8.1 But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.'" "8.
3 and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,'" "
8.4 and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "
8.8 When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.'" "
8.9 And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.'" "
8.10 Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery.'" "
8.14 Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,'" "
8.1
5 if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.'" "
8.18 For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.'" "
8.19 Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,'" "
8.20 and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.'" 8.21 With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts."' "8.
3
6 Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "9.
5 But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --'"
9.29 And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.'" "
10.1 Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "
10.2 and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.
3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
10.4 And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.
5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.
6 And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.
7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" 10.8 They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "11.
6 When Maccabeus and his men got word that Lysias was besieging the strongholds, they and all the people, with lamentations and tears, besought the Lord to send a good angel to save Israel.'" "11.1
3 And as he was not without intelligence, he pondered over the defeat which had befallen him, and realized that the Hebrews were invincible because the mighty God fought on their side. So he sent to them'" "1
1.21 Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.'" "1
1.2
3 Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.'" '1
1.24 We have heard that the Jews do not consent to our father\'s change to Greek customs but prefer their own way of living and ask that their own customs be allowed them."' "1
1.2
7 To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.'" "1
2.4
5 But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'" "1
3.14 So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'" "1
3.24 He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,'" "1
3.2
6 Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.'" "14.
3 Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'" "
14.4 and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" '1
4.9 Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.'" "14.
3
3 he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "14.
3
7 A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "14.
38 For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" "14.
39 Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;'" "
14.40 for he thought that by arresting him he would do them an injury."' "
14.41 When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,'"
14.42 preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth."' "
14.4
3 But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.'" "1
4.44 But as they quickly drew back, a space opened and he fell in the middle of the empty space.'" "
14.4
5 Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,'" "
14.4
6 with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'" "1
5.12 What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "1
5.1
3 Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "1
5.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "1
5.1
5 Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "1
5.1
6 Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "1
5.21 Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.'" "1
5.22 And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.'" "1
5.
3
7 This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "" None |
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87. Septuagint, Ecclesiasticus (Siracides), 1.11, 1.15, 3.26, 6.29, 14.18, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.23, 31.25, 31.26, 31.27, 31.28, 31.29, 31.30, 31.31, 33.13, 34.11, 34.12, 35.10, 36.2, 36.3, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.12, 36.13, 36.16, 36.17, 36.18, 36.20, 36.21, 36.22, 38.12, 38.24, 38.34, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 39.11, 39.16, 39.33, 40.29, 41.1, 41.2, 41.4, 41.5, 41.6, 41.7, 41.8, 41.10, 41.11, 41.12, 41.13, 42.15-43.33, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.21, 45.22, 46.1, 48.23, 50.1, 50.2, 50.3, 50.4, 50.5, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.21, 50.22, 50.23, 50.24, 51.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Fragments of Hellenistic Jewish Authors, Jewish scribes • Fragments of Hellenistic Jewish Authors, composition and dissemination • Fragments of Hellenistic Jewish Authors, private libraries • Hellenism • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, • Philo of Alexandria, and Hellenistic Judaism
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 3, 4, 6, 8, 9, 12, 13, 23, 24; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170, 187, 247, 269, 276, 408, 409, 410, 412, 414; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 72, 73; Corley (2002), Ben Sira's Teaching on Friendship, 8, 12, 14, 17, 74, 79, 98, 105, 114, 149, 150, 161, 213, 214, 221; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 172, 176; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 29; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 298; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 127; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 243
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1.11 With him who fears the Lord it will go well at the end;on the day of his death he will be blessed.
1.15 she fills their whole house with desirable goods,and their storehouses with her produce.
3.26 A stubborn mind will be afflicted at the end,and whoever loves danger will perish by it.
14.18 Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born.
24.1 In the holy tabernacle I ministered before him,and so I was established in Zion.
24.1 Wisdom will praise herself,and will glory in the midst of her people.
24.2 For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
24.2 In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:
24.3 "I came forth from the mouth of the Most High,and covered the earth like a mist.
24.3 I went forth like a canal from a river and like a water channel into a garden.
24.4 I dwelt in high places,and my throne was in a pillar of cloud.
24.5 Alone I have made the circuit of the vault of heaven and ha |
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