The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
hera	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 12, 22, 23, 24, 25, 26, 27, 56 Bernabe et al. (2013), Redefining Dionysos, 7, 9, 15, 29, 30, 34, 44, 45, 132, 134, 138, 146, 147, 164, 165, 194, 206, 208, 236, 240, 242, 243, 245, 246, 284, 293, 294, 314, 359, 362, 401, 419, 440, 473, 475, 477, 565, 566 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 363 Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 18, 44 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345, 347 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 2, 26, 145, 187, 218 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 114, 124 Brule (2003), Women of Ancient Greece, 8, 10, 11, 13, 15, 48 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 28, 29, 33, 63 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 130 Dillon and Timotin (2015), Platonic Theories of Prayer, 178 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 100, 168, 277, 303 Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291 Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 36, 48, 53, 54, 61, 79, 106, 111 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 31, 48, 49, 152, 319 Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20, 26, 40, 51, 57, 58, 62, 75, 81, 82, 125, 128, 159, 194 Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 17, 133, 311 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24, 25, 28, 29, 121, 135, 136, 201, 202 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11, 98, 117, 322, 351 Gaifman (2012), Aniconism in Greek Antiquity, 71, 72, 88, 89, 91, 133, 305 Gera (2014), Judith, 57, 329 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 94 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 66, 67, 146, 152, 154, 195, 210 Graver (2007), Stoicism and Emotion, 3, 133 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 43, 870, 1045, 1125, 1142, 1157 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224, 225 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 122, 123, 125 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 66 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 568, 569 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 5, 28, 81, 224 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 3, 21, 23, 32, 33, 43, 44, 58, 59, 327 Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 109, 213, 251 Legaspi (2018), Wisdom in Classical and Biblical Tradition, 21, 24, 28 Levine Allison and Crossan (2006), The Historical Jesus in Context, 82 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 37 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 615 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12, 23, 33, 49, 54, 80, 99, 187 Mikalson (2003), Herodotus and Religion in the Persian Wars, 127, 128, 133, 154, 167, 168, 171 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 211 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 70, 79, 82, 83, 117, 147, 196, 200 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 31, 32, 34, 37, 39, 40, 41, 103, 231, 337, 338, 343 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 51, 55, 68, 128, 134, 143, 146, 147, 160, 170, 205, 217 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 84, 120 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164 O'Brien (2015), The Demiurge in Ancient Thought, 9 Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 77, 78, 80, 84, 88, 104, 105, 147, 155, 161 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 162 Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56, 65, 110, 112, 152, 153, 173, 176, 183, 208, 228, 231 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 10, 32 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37, 40, 41, 42, 43, 44, 45, 51, 52, 53, 56, 57, 61, 62, 65, 357 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 58, 288, 313, 329, 330 Spielman (2020), Jews and Entertainment in the Ancient World. 41 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 87, 110, 162, 191, 235 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 41, 141, 142, 143, 339, 343 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 117, 119, 120, 124 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 55, 74, 76, 77, 81 Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122, 135 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 44, 170 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 337, 350, 351, 364, 366, 369, 373, 374, 398, 408 de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 107, 182, 190, 296, 329, 421, 484 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 113, 119, 127, 128, 141, 190, 356, 401
hera, absent from, comedy, ares and	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 327
hera, air/sky/earth/moon goddess theoriesabout	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37
hera, akraia	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 110, 113 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 121
hera, and achilles	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 63
hera, and aphrodite from, acrae, inscription of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257
hera, and apollo conversation	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 299
hera, and carthage	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116, 117, 120
hera, and carthage, and isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
hera, and dionysos	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30
hera, and dionysus at elis	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 57, 316
hera, and dionysus at olympia	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 57
hera, and nymphs, philippopolis, dedication to	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 267
hera, and the dios apate	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 44, 154
hera, and, aphrodite	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 53, 257, 258, 259, 268
hera, and, ares	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 281, 283
hera, and, artemis	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 181
hera, and, athena	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200, 204, 205, 250, 268, 358
hera, and, charites, graces	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 41, 57, 61
hera, and, cows/cattle	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 43, 44, 327
hera, and, dionysus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 56, 57, 239, 316, 318, 327
hera, and, euboea	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43
hera, and, hephaestus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 233, 234, 238, 239, 247, 248, 249, 250
hera, and, heracles	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37, 62, 327
hera, and, heracles,	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 132, 671
hera, and, hermes	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 327
hera, and, hestia	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 122, 123
hera, and, leto	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61
hera, and, lions	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61, 62
hera, and, minoan-mycenaean religion and art	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 62
hera, and, poseidon	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 70, 83
hera, and, rhea	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 51, 96
hera, and, sparta	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 200
hera, and, weddings and marriages	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 51
hera, and, zeus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13, 17, 27, 37, 43, 51, 52, 53, 258, 259, 295, 316, 327
hera, anger of	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 35, 44, 71
hera, aphrodite	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257, 258
hera, aphrodite and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 53, 257, 258, 259, 268
hera, aphrodite, hera,	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257, 258
hera, ares and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 281, 283
hera, argeia, artemis hemera, lousoi, aetiology jumbled with that of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 268, 269, 270, 271, 275, 279, 280, 281, 283, 325
hera, argos, gold ring from tomb near heraeum, with griffins and column of ?	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, argos, sanctuary of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345, 347
hera, artemis and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 181
hera, as goddess of pastures and plains, pastoralism	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 43, 44, 45
hera, as mycenae, bride, fragmentary metope depicting	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 53
hera, as olympioi, zeus, and	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 50, 72
hera, as wife	Brule (2003), Women of Ancient Greece, 8, 11, 13
hera, as, vegetation deities	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41
hera, assault on artemis	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 195
hera, associated with, horses	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43, 75
hera, associated with, houses/house models	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 359
hera, assyrian goddess associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62
hera, at argos	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 202, 203, 315
hera, at argos, cult of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83, 200, 358
hera, at argos, cult statues of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 56, 62, 65, 379
hera, at argos, polyclitus, statue of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41
hera, at athens	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 132
hera, at birth, kourêtes, protect artemis from	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 59, 95, 107, 108, 115, 117
hera, at demos, with zeus and panamara	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 367
hera, at mycenae, cult of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200, 358
hera, at olympia, peplos, presentation of to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 57, 61
hera, at perakhora, tribute, religious, choral, to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 154
hera, at samos, cult statue of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56, 62, 137
hera, at tiryns	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 202, 203
hera, at tiryns, cult of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 358
hera, athena and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200, 204, 205, 250, 268, 358
hera, between lions from, cyclades, thebes, cycladicstyle relief of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61, 62, 358
hera, between lions from, thebes, cycladic-style relief of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61, 62, 358
hera, burned down, asklepieion, or asklepieion-sarapieion?, temple of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 12
hera, by, kyniskos, sacred axe dedicated to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 45
hera, by, polion, volute-krater with frontal enthroned	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 384
hera, callithoe, priestess of argive	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, charites/graces and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 41, 57, 61
hera, cithaironia of plataea	Mikalson (2003), Herodotus and Religion in the Persian Wars, 94, 95, 96, 209
hera, cows and horses associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 43, 44, 75
hera, croton, temple of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 45
hera, cuckoos, associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 52, 358
hera, cult and rites	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 42
hera, dionysos, and	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30, 32
hera, dionysus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 56, 57, 239, 316, 318, 327
hera, discussion, prophecy, maidens of	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 303, 304
hera, divinities, greek and roman	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 12, 267
hera, effects broken trojan oath	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 56, 154
hera, eileithyia and	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 306, 307, 315
hera, elicits oaths	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 58, 201
hera, enthroned, nikoxenos painter, amphora with zeus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 31
hera, epilimnia	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 58
hera, formulae for	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 70, 99
hera, from argos and knossos, coins, with heads of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 259
hera, from samos, coins, with cult statue of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56
hera, from samos, coins, with lion head and ox of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62
hera, from, archanes, house model dedicated to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 359
hera, from, argos, house models associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40
hera, from, heraeum, perachora, house model dedicated to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40
hera, from, olympia, head of cult statue of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 57, 61, 358
hera, goddess	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 11, 43, 44, 45, 359
hera, goddess, depictions of	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43, 44, 92
hera, goddess, sanctuary on samos	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 230, 231, 274
hera, goddess, temple at boiotian plataia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 44
hera, goddess, temple at parthenia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 45
hera, gods	Nasrallah (2019), Archaeology and the Letters of Paul, 162, 163
hera, gods, egyptian, greek, and roman	Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 135, 139, 141
hera, gold rings, argos, tomb near heraeum, ring with griffins and column of ?	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, gold rings, mycenae, ring with lions and column of ?	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, griffins associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, griffins, associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, hebe and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 96
hera, hephaestus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 233, 234, 238, 239, 247, 248, 249, 250
hera, her shrine at the imbrasus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55, 235
hera, her shrine on samos	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 113
hera, hermes and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 327
hera, hestia and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 122, 123
hera, hieros gamos and	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 138, 139
hera, homer, on	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37
hera, houses/house models associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 359
hera, images and iconography	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 31, 37, 41, 51, 52, 53, 56, 57, 61, 62, 65, 295, 384
hera, in cult	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 214, 228
hera, in heracles, revenge, of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 84, 85, 86, 87, 88, 176, 177, 178
hera, in judgment of paris scenes	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62, 261, 268
hera, in magna graecia, southern italy, and sicily, aphrodite and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257
hera, in pergamon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238
hera, invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 198
hera, isis, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
hera, ixion and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 162
hera, juno	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 65, 75, 77, 81, 82, 95, 135, 139, 142, 155, 162, 174
hera, juno, also	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 144, 145, 149, 153, 154, 159, 160, 162, 164, 165, 166, 167, 173, 182, 218, 307
hera, kandarene	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511
hera, knossos, coin with head of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 359
hera, lions, associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61, 62
hera, lygos, willow, sacred to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42
hera, map of most important cult sites	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42
hera, mycenae, clay seal with column of ?, flanked by oxen and birds	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, mycenae, gold ring with lions and column of ?	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, nilsson, martin on	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 41, 200
hera, numerous deities worshipped in form of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
hera, oaths invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 285, 319, 321
hera, oaths sworn by	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 144, 197, 198, 199, 257, 2493, 2773
hera, oaths sworn to	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 202
hera, of argos	Mikalson (2003), Herodotus and Religion in the Persian Wars, 101, 140, 209
hera, of argos depicted with, argos, scissors	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 379
hera, of argos, festivals, of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
hera, of argos, hera	Bernabe et al. (2013), Redefining Dionysos, 45
hera, of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 92
hera, of corinth	Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
hera, of corinth, festivals, of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
hera, of euripides	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 17
hera, of homer	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 238
hera, of kandarene, temple	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 511
hera, of pergamon, temple	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238
hera, of samos	Mikalson (2003), Herodotus and Religion in the Persian Wars, 128, 129, 134, 191, 214
hera, of samos, dedications, to	Mikalson (2003), Herodotus and Religion in the Persian Wars, 128
hera, of samos, hera	Bernabe et al. (2013), Redefining Dionysos, 236
hera, ofmagnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 108, 148
hera, olympia	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 107
hera, olympia, temple of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 40, 41, 42, 43, 45
hera, on samos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 136
hera, on samos, temple, of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 127, 159
hera, origins and development	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 41, 42, 51, 122
hera, over argive plain poseidon, fighting with	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150
hera, perachora, temple of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 41
hera, pillar, worshipped in form of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
hera, plains/pastures, as goddess of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 43, 44, 45
hera, plank statuettes, brettidole, of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 61, 62
hera, poseidon and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 70, 83
hera, priests/priestesses, of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 120
hera, proitids, and argive	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167, 269, 275, 276, 277
hera, prophecy, maidens of	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 303, 304
hera, psyche, to	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 120, 182, 240, 320
hera, rhea and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 51, 96
hera, sacrifice/sacrificial rituals for	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43, 44, 45
hera, sacrifice/sacrificial rituals, for	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43, 44, 45
hera, samian	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 86, 91, 110, 111, 135
hera, samos, wooden statuette of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 56
hera, sanctuaries and temples	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 40, 42, 43, 44, 45, 257
hera, sanctuaries and temples, of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 40, 42, 43, 44, 45, 257
hera, sanctuary at arkesine	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25, 26
hera, sanctuary of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345
hera, sanctuary, of samos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101
hera, soteira, ad hoc appearance	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 142
hera, soteira, and zeus soter	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136, 150
hera, soteira, zeus soter, and	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136, 150
hera, stymphalus	Brule (2003), Women of Ancient Greece, 15
hera, syzygia	Brule (2003), Women of Ancient Greece, 147
hera, teleia	Brule (2003), Women of Ancient Greece, 145, 148 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 289 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 285
hera, temple, of lacinian	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 115
hera, temples of paestum, poseidonia	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 45, 257
hera, thelchinia	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 156, 240
hera, weddings and marriages, “sacred wedding” of zeus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 52, 53
hera, worshipped in form of pillars/columns	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
hera, zeus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13, 17, 27, 37, 43, 51, 52, 53, 258, 259, 295, 316, 327
hera, zeus, and	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 35, 44 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 37, 39, 40, 41, 231, 338, 339, 343, 344
hera, zeus, oaths invoking, marriage bed with	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 198
hera, zeus, “sacred wedding” to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 52, 53
hera, “sacred wedding” to zeus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51, 52, 53
heracles, and, hera	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37, 62, 327
herakles, apollo sacred land, elektryon, hera, pythaieus, in argive plain	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170, 171
heras, laodicea	Huttner (2013), Early Christianity in the Lycus Valley, 29
hera’s, importance in magna graecia, southern italy, and sicily	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 45
hera’s, nemesis, hector, and	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 35
juno/hera	DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 150, 151, 185, 213, 214 Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 47, 70, 75, 91, 105, 141, 160, 172, 175, 188, 189, 190, 194, 195, 196, 200, 219, 221, 256, 260

List of validated texts:

65 validated results for "hera"

1. Hesiod, Works And Days, 56-57, 59-105, 110, 125, 128, 159-172 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera • Hera, Pambasileia • Hera, adornment • Hera, akoitis • Hera, alochos • Hera, angry • Hera, boopis • Hera, canonical portrait • Hera, cycle • Hera, eroticised • Hera, hyperochotate • Hera, leukolenos • Hera, meadow • Hera, parakoitis • Hera, parthenia • Hera, seduction • Hera, tutelary • Hera-cloud,, agency of • marriage, Zeus and Hera

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 62; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 14; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 115; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83, 84; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 25, 32, 34, 63, 148; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296

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56 σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. ⁵⁷ τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες' '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. ¹¹⁰ ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. ¹²⁵ ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, ¹²⁸ ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, ^1
59 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται ¹⁶⁰ ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. ¹⁶¹ καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, ¹⁶² τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, ¹⁶³ ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, ¹⁶⁴ τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης ¹⁶⁵ ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. ¹⁶⁶ ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, ¹⁶⁷ τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας ¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς ¹⁶⁹ ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. ¹⁶⁹ τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. ¹⁶⁹ τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ¹⁷² ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν ' None

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56 Hoodwinked the Thunderer, who aired his bile, ⁵⁷ Cloud-Gatherer that he was, and said: “O son ⁵⁹ You stole the fire, content with what you’d done, ⁶⁰ And duped me. So great anguish shall befall ⁶¹ Both you and future mortal men. A thing 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 ¹¹⁰ Plagues haunt them, which, unwanted, come at night ¹²⁵ Would bring forth plenteous fruit. In harmony ¹²⁸ Was buried underneath the earth – yet these ^1
59 Impetuous, and they the sun’s bright flame ¹⁶⁰ Would see no more, nor would this race be seen ¹⁶¹ Themselves, screened by the earth. Cronus’ son then ¹⁶² Fashioned upon the lavish land one more, ¹⁶³ The fourth, more just and brave – of righteous men, ¹⁶⁴ Called demigods. It was the race before ¹⁶⁵ Our own upon the boundless earth. Foul war ¹⁶⁶ And dreadful battles vanquished some of these, ¹⁶⁷ While some in Cadmus’ Thebes, while looking for ¹⁶⁸ The flocks of Oedipus, found death. The sea ¹⁶⁹ Took others as they crossed to Troy fight ¹⁷⁰ For fair-tressed Helen. They were screened as well ¹⁷¹ In death. Lord Zeus arranged it that they might ¹⁷² Live far from others. Thus they came to dwell, ' None

2. Hesiod, Theogony, 12, 120-122, 188, 306, 308-335, 453-457, 461-464, 470-472, 477-483, 485, 494, 545, 559, 561, 570-616, 820-835, 844-852, 886, 890-892, 899, 901-929, 937, 942, 947-948, 950-955 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Argos, cult statues of Hera at • Cyclades, Thebes, Cycladicstyle relief of Hera between lions from • Hera • Hera (goddess) • Hera (goddess), depictions of • Hera, • Hera, Antheia • Hera, Assyrian goddess associated with • Hera, Basileia • Hera, Eileithyia • Hera, Heracles and • Hera, Hestia and • Hera, Nympheuomene • Hera, Olympia • Hera, Teleia • Hera, Zeus and • Hera, adornment • Hera, agriculture • Hera, akoitis • Hera, alochos • Hera, and Carthage • Hera, and monsters • Hera, angry • Hera, anti-nurse • Hera, birth • Hera, boopis • Hera, canonical portrait • Hera, child • Hera, chrysothronos • Hera, chthonian • Hera, eroticised • Hera, homothronos • Hera, hyperochotate • Hera, images and iconography • Hera, in Judgment of Paris scenes • Hera, leukolenos • Hera, lions, associated with • Hera, maternity • Hera, meadow • Hera, mother-goddess • Hera, nymphe • Hera, parakoitis • Hera, parthenia • Hera, parthenogenesis • Hera, parthenos • Hera, potnia • Hera, sanctuaries and temples • Hera, seduction • Hera, statue • Hera, suckling • Hera, wound • Hera-cloud • Hera-cloud,, agency of • Heracles, Hera and • Hestia, Hera and • Minoan-Mycenaean religion and art, Hera and • Olympia, temple of Hera • Perachora, temple of Hera • Proitids, and Argive Hera • Samos, cult statue of Hera at • Thebes, Cycladic-style relief of Hera between lions from • Zeus, Hera and • coins, with lion head and ox of Hera, from Samos • lions, Hera and • marriage, Zeus and Hera • plank statuettes (Brettidole), of Hera • sanctuaries and temples, of Hera • wife, Hera as

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 60, 61, 62; Bernabe et al. (2013), Redefining Dionysos, 7, 9; Bowie (2021), Essays on Ancient Greek Literature and Culture, 667; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197; Brule (2003), Women of Ancient Greece, 11, 13; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 28, 29; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43, 359; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 80; 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. 83, 84, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 17, 23, 25, 29, 32, 33, 34, 52, 63, 65, 66, 70, 71, 72, 73, 78, 81, 82, 106, 121, 159, 235, 242, 243, 244, 245, 248, 254, 256, 262, 264, 276, 289, 293; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13, 27, 62, 123; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 288; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296

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12 Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν,¹²⁰ ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, ¹²¹ λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων ¹²² δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. ¹⁸⁸ μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι ³⁰⁶ τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι ³⁰⁸ ἣ δʼ ὑποκυσαμένη τέκετο κρατερόφρονα τέκνα. ³⁰⁹ Ὄρθον μὲν πρῶτον κύνα γείνατο Γηρυονῆι· ³¹⁰ δεύτερον αὖτις ἔτικτεν ἀμήχανον, οὔ τι φατειὸν ³¹¹ Κέρβερον ὠμηστήν, Ἀίδεω κύνα χαλκεόφωνον, ^3
12 πεντηκοντακέφαλον, ἀναιδέα τε κρατερόν τε· ³¹³ τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν ³¹⁴ Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη ³¹⁵ ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ. ³¹⁶ καὶ τὴν μὲν Διὸς υἱὸς ἐνήρατο νηλέι χαλκῷ ³¹⁷ Ἀμφιτρυωνιάδης σὺν ἀρηιφίλῳ Ἰολάῳ ³¹⁸ Ηρακλέης βουλῇσιν Ἀθηναίης ἀγελείης. ³¹⁹ ἣ δὲ Χίμαιραν ἔτικτε πνέουσαν ἀμαιμάκετον πῦρ, ³²⁰ δεινήν τε μεγάλην τε ποδώκεά τε κρατερήν τε· ³²¹ τῆς δʼ ἦν τρεῖς κεφαλαί· μία μὲν χαροποῖο λέοντος, ³²² ἣ δὲ χιμαίρης, ἣ δʼ ὄφιος, κρατεροῖο δράκοντος, ³²³ πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, ³²⁴ δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο. ³²⁵ τὴν μὲν Πήγασος εἷλε καὶ ἐσθλὸς Βελλεροφόντης. ³²⁶ ἣ δʼ ἄρα Φῖκʼ ὀλοὴν τέκε Καδμείοισιν ὄλεθρον ³²⁷ Ὅρθῳ ὑποδμηθεῖσα Νεμειαῖόν τε λέοντα, ³²⁸ τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις ³²⁹ γουνοῖσιν κατένασσε Νεμείης, πῆμʼ ἀνθρώποις. ³³⁰ ἔνθʼ ἄρʼ ὃ οἰκείων ἐλεφαίρετο φῦλʼ ἀνθρώπων, ³³¹ κοιρανέων Τρητοῖο Νεμείης ἠδʼ Ἀπέσαντος· ³³² ἀλλά ἑ ἲς ἐδάμασσε βίης Ἡρακληείης. ³³³ Κητὼ δʼ ὁπλότατον Φόρκυι φιλότητι μιγεῖσα ³³⁴ γείνατο δεινὸν ὄφιν, ὃς ἐρεμνῆς κεύθεσι γαίης ³³⁵ πείρασιν ἐν μεγάλοις παγχρύσεα μῆλα φυλάσσει. ⁴⁵³ Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, ⁴⁵⁴ Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον ⁴⁵⁵ ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει ⁴⁵⁶ νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον ⁴⁵⁷ Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, ⁴⁶¹ τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων ⁴⁶² ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. ⁴⁶³ πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, ⁴⁶⁴ οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι ⁴⁷⁰ τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, ⁴⁷¹ μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα ⁴⁷² παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο ⁴⁷⁷ πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, ⁴⁷⁸ ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, ⁴⁷⁹ Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη ⁴⁸⁰ Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. ⁴⁸¹ ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν ⁴⁸² πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα ⁴⁸³ ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, ⁴⁸⁵ τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν ⁴⁹⁴ Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς ⁵⁴⁵ ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. ⁵⁵⁹ Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, ⁵⁶¹ ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 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— ⁵⁹⁶ 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 ^6
12 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. ⁶¹³ ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. ⁶¹⁴ οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς ⁶¹⁵ τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης ⁶¹⁶ καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει. ⁸²⁰ αὐτὰρ ἐπεὶ Τιτῆνας ἀπʼ οὐρανοῦ ἐξέλασεν Ζεύς, ⁸²¹ ὁπλότατον τέκε παῖδα Τυφωέα Γαῖα πελώρη ⁸²² Ταρτάρου ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην· ⁸²³ οὗ χεῖρες μὲν ἔασιν ἐπʼ ἰσχύι, ἔργματʼ ἔχουσαι, ⁸²⁴ καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων ⁸²⁵ ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, ⁸²⁶ γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων ⁸²⁷ θεσπεσίῃς κεφαλῇσιν ὑπʼ ὀφρύσι πῦρ ἀμάρυσσεν· ⁸²⁸ πασέων δʼ ἐκ κεφαλέων πῦρ καίετο δερκομένοιο· ⁸²⁹ φωναὶ δʼ ἐν πάσῃσιν ἔσαν δεινῇς κεφαλῇσι ⁸³⁰ παντοίην ὄπʼ ἰεῖσαι ἀθέσφατον· ἄλλοτε μὲν γὰρ ⁸³¹ φθέγγονθʼ ὥστε θεοῖσι συνιέμεν, ἄλλοτε δʼ αὖτε ⁸³² ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου, ⁸³³ ἄλλοτε δʼ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος, ⁸³⁴ ἄλλοτε δʼ αὖ σκυλάκεσσιν ἐοικότα, θαύματʼ ἀκοῦσαι, ⁸³⁵ ἄλλοτε δʼ αὖ ῥοίζεσχʼ, ὑπὸ δʼ ἤχεεν οὔρεα μακρά. ⁸⁴⁴ καῦμα δʼ ὑπʼ ἀμφοτέρων κάτεχεν ἰοειδέα πόντον ⁸⁴⁵ βροντῆς τε στεροπῆς τε, πυρός τʼ ἀπὸ τοῖο πελώρου, ⁸⁴⁶ πρηστήρων ἀνέμων τε κεραυνοῦ τε φλεγέθοντος. ⁸⁴⁷ ἔζεε δὲ χθὼν πᾶσα καὶ οὐρανὸς ἠδὲ θάλασσα· ⁸⁴⁸ θυῖε δʼ ἄρʼ ἀμφʼ ἀκτὰς περί τʼ ἀμφί τε κύματα μακρὰ ⁸⁴⁹ ῥιπῇ ὕπʼ ἀθανάτων, ἔνοσις δʼ ἄσβεστος ὀρώρει· ⁸⁵⁰ τρέε δʼ Ἀίδης, ἐνέροισι καταφθιμένοισιν ἀνάσσων, ⁸⁵¹ Τιτῆνές θʼ ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες, ⁸⁵² ἀσβέστου κελάδοιο καὶ αἰνῆς δηιοτῆτος. ⁸⁸⁶ Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν ⁸⁹⁰ αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν ⁸⁹¹ Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. ⁸⁹² τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν ⁸⁹⁹ ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 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. ⁹⁰⁷ τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, ⁹⁰⁸ Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, ⁹⁰⁹ Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· ⁹¹⁰ τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων ⁹¹¹ λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. ^9
12 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, ⁹¹³ ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς ⁹¹⁴ ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. ⁹¹⁵ μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, ⁹¹⁶ ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο ⁹¹⁷ ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. ⁹¹⁸ Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν, ⁹¹⁹ ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων, ⁹²⁰ γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. ⁹²¹ λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν· ⁹²² ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε ⁹²³ μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. ⁹²⁴ αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν ⁹²⁵ δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην ⁹²⁶ πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε, ⁹²⁷ Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα ⁹²⁸ γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, ⁹²⁹ Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο, ⁹²⁹ Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα ⁹²⁹ ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν, ⁹²⁹ αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης· ⁹²⁹ αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο ⁹²⁹ δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ. ⁹²⁹ ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων ⁹²⁹ ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων· ⁹²⁹ ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν ⁹²⁹ ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν. ⁹²⁹ ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων ⁹²⁹ κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην ⁹²⁹ κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ, ⁹²⁹ κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε ⁹²⁹ πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο. ⁹²⁹ πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων, ⁹²⁹ σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν. ⁹²⁹ συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν ⁹²⁹ τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων ⁹²⁹ Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ. ⁹²⁹ ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων. ⁹³⁷ Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν. ⁹⁴² ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. ⁹⁴⁷ χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, ⁹⁴⁸ κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. ⁹⁵⁰ ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, ⁹⁵¹ ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, ⁹⁵² παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, ⁹⁵³ αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, ⁹⁵⁴ ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας ⁹⁵⁵ ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. ' None

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12 And her whose golden sandals grace her limbs,¹²⁰ Tell how the gods and Earth first came to be, ¹²¹ The streams, the swelling sea and up on high ¹²² The gleaming stars, broad Heaven in the sky, ¹⁸⁸ But wily Cronus put aside his dread ³⁰⁶ And her who bore a woeful destiny, ³⁰⁸ And Euryale were not and did not grow ³⁰⁹ In age) and then the dark-haired god of the sea, ³¹⁰ Amid spring flowers and in a pleasant lea, ³¹¹ Lay with her. When Perseus cut off her head, ^3
12 Great Chrysaor and Pegasus were bred ³¹³ From her dead body, Pegasus called thu ³¹⁴ Since he was born near the springs of Oceanus, ³¹⁵ Chrysaor since at the moment of his birth ³¹⁶ He held a gold sword. Pegasus left the earth, ³¹⁷ The mother of all flocks, and flew away ³¹⁸ Up to the deathless gods, where he would stay: ³¹⁹ He brought to prudent Zeus his weaponry, ³²⁰ Thunder and lightning. To Callirrhoe, ³²¹ Begat by glorious Ocean, Chrysaor ³²² Was joined in love, and Calirrhoe bore ³²³ The creature with three heads, Geryones, ³²⁴ But in sea-girt Erythea, Heracle ³²⁵ Slew him among his oxen on that day ³²⁶ He drove his wide-browed oxen on the way ³²⁷ To holy Tiryns, after he had gone ³²⁸ Across the sea and slain Eurytion ³²⁹ The herdsman in an inky-black homestead ³³⁰ And Orthus. She then bore a monster, dread ³³¹ And powerful, in a hollow cave: and it ³³² Looked like no god or man, no, not a whit, ³³³ And fierce Echidna, who, with flashing eye ³³⁴ And prepossessing cheeks, displays the guise ³³⁵ of a nymph – well, that was half of her at least, ⁴⁵³ of her fear father, and Zeus gave her fame ⁴⁵⁴ With splendid gifts, and through him she became ⁴⁵⁵ The great oath of the gods, her progeny ⁴⁵⁶ Allowed to live with him eternally. ⁴⁵⁷ He kept his vow, continuing to reign ⁴⁶¹ To gods always – she was indeed ⁴⁶² The gentlest of the gods. From Coeus’ seed ⁴⁶³ Phoebe brought forth Asterie, aptly named, ⁴⁶⁴ Whom Perseus took to his great house and claimed ⁴⁷⁰ offers great sacrifices, his intention ⁴⁷¹ To beg good will he calls on Hecate. ⁴⁷² He whom the goddess looks on favourably ⁴⁷⁷ Lord Zeus, the son of Cronus, did not treat ⁴⁷⁸ Her grievously and neither did he cheat ⁴⁷⁹ Her of what those erstwhile divinities, ⁴⁸⁰ The Titans, gave her: all the libertie ⁴⁸¹ They had from the beginning in the sea ⁴⁸² And on the earth and in the heavens, she ⁴⁸³ Still holds. And since Hecate does not posse ⁴⁸⁵ Since Zeus esteems her, nay, she gains yet more. ⁴⁹⁴ Contend in games, for she is present then ⁵⁴⁵ But then she gave the mighty heavenly king ⁵⁵⁹ Gulped down. In holy Pytho, far below ⁵⁶¹ The marvel to all men, and he set free 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, ⁵⁹⁶ 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 ^6
12 of Iapetus.” Zeus, whose sagacity ⁶¹³ Is endless, thus rebuked him. With a smile ⁶¹⁴ Prometheus, not forgetting his shrewd wile, ⁶¹⁵ Said cleverly, “Take any part that you ⁶¹⁶ Would have, great lord of all.” But Zeus well knew ⁸²⁰ The other one, the cloud-wrapped evil Night, ⁸²¹ Holds Sleep, Death’s brother and her progeny, ⁸²² And there they dwell in dim obscurity, ⁸²³ Dread gods, never looked at by the beaming Sun, ⁸²⁴ Whether descending when the day is done ⁸²⁵ Or climbing back to Heaven. Day peacefully ⁸²⁶ Roams through the earth and the broad backs of the sea, ⁸²⁷ Benevolent to mortals; Night, however, ⁸²⁸ Displays a heart of iron, as ruthless ever ⁸²⁹ As bronze; the mortals whom he seizes he ⁸³⁰ Holds fast: indeed he’s earned the enmity ⁸³¹ of all the deathless gods. In front, there stand ⁸³² The echoing halls of the god of the lower land, ⁸³³ Strong Hades, and Persephone. A guard ⁸³⁴ In canine form, stands, terrible and hard, ⁸³⁵ Before the house; and he employs deceit: ⁸⁴⁴ Her glorious dwelling white columns abound, ⁸⁴⁵ Leading to Heaven. It is very rare ⁸⁴⁶ Swift-footed Iris brings a message there ⁸⁴⁷ Across the sea. When strife and feuds arise ⁸⁴⁸ Among the gods, or when one of them lie ⁸⁴⁹ Zeus sends for her to bring from far away, ⁸⁵⁰ In a golden jug, the great oaths gods must say, ⁸⁵¹ Represented by the water, famed and cold, ⁸⁵² That ever from a beetling rock has rolled. ⁸⁸⁶ Gave him in marriage to his progeny ⁸⁹⁰ of golden Aphrodite, who had bade ⁸⁹¹ Her lie with Tartarus. In everything ⁸⁹² He did the lad was strong, untiring ⁸⁹⁹ Sometimes a god could understand the sound 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. ⁹⁰⁷ Something beyond all help would have that day ⁹⁰⁸ Occurred and over men and gods hold sway ⁹⁰⁹ Had Zeus not quickly seen it: mightily ⁹¹⁰ And hard he thundered so that terribly ⁹¹¹ The earth resounded, as did Tartarus, ^9
12 Wide Heaven and the streams of Oceanus, ⁹¹³ And at his feet the mighty Heaven reeled ⁹¹⁴ As he arose. The earth groaned, thunder pealed ⁹¹⁵ And lightning flashed, and to the dark-blue sea, ⁹¹⁶ From them and from the fiery prodigy, ⁹¹⁷ The scorching winds and blazing thunderbolt, ⁹¹⁸ Came heat, the whole earth seething in revolt ⁹¹⁹ With both the sky and sea, while round the strand ⁹²⁰ Long waves rage at the onslaught of the band ⁹²¹ of gods. An endless shaking, too, arose, ⁹²² And Hades, who has sovereignty over those ⁹²³ Who are deceased, shook, and the Titan horde ⁹²⁴ Beneath that Hell, residing with the lord ⁹²⁵ Cronus, shook too at the disharmony ⁹²⁶ And dreadful clamour. When his weaponry, ⁹²⁷ Thunder and lightning, Zeus had seized, his might ⁹²⁸ Well-shored, from high Olympus he took flight, ⁹²⁹ Lashed out at him and burned that prodigy, ⁹³⁷ Scorched by a terrible vapour, liquefied ⁹⁴² Causes the sacred earth to melt: just so ⁹⁴⁷ For they are sent by the gods and are to all ⁹⁴⁸ A boon; the others, though, fitfully fall ⁹⁵⁰ Sailors and ships as fearfully they blow ⁹⁵¹ In every season, making powerle ⁹⁵² The sailors. Others haunt the limitle ⁹⁵³ And blooming earth, where recklessly they spoil ⁹⁵⁴ The splendid crops that mortals sweat and toil ⁹⁵⁵ To cultivate, and cruel agitation ' None

3. Homer, Iliad, 1.1, 1.53-1.56, 1.192, 1.194-1.222, 1.396-1.406, 1.520-1.521, 1.527, 1.565-1.567, 1.580, 1.586-1.587, 1.591, 1.593-1.597, 2.13, 2.30, 2.155-2.207, 2.507, 2.547-2.549, 2.653-2.670, 2.715, 2.729-2.732, 3.121, 3.298, 4.5-4.19, 4.22-4.25, 4.29-4.30, 4.34-4.37, 4.50-4.52, 4.59, 4.63-4.64, 4.68-4.72, 4.86-4.104, 4.515, 5.311-5.344, 5.351, 5.371, 5.383, 5.385-5.394, 5.407-5.409, 5.416-5.430, 5.440-5.442, 5.721, 5.724-5.725, 5.733-5.745, 5.755-5.766, 5.770-5.772, 5.880, 5.890-5.894, 5.908, 6.57-6.60, 6.130-6.140, 6.273, 6.303, 7.411, 8.198, 8.407-8.408, 9.457, 10.329, 12.208-12.209, 13.62-13.65, 13.234, 14.135-14.255, 14.260-14.387, 15.24-15.30, 15.34-15.46, 15.100-15.104, 15.185-15.186, 15.236-15.238, 15.690-15.693, 16.431-16.461, 16.707-16.709, 18.40, 18.108-18.110, 18.115-18.119, 18.122, 18.168, 18.184, 18.394-18.405, 18.478-18.608, 19.28-19.36, 19.95-19.133, 19.136-19.137, 19.407, 20.104-20.109, 20.313, 20.315, 21.195-21.197, 21.284-21.298, 21.373-21.376, 21.584, 22.169-22.171, 22.181, 24.134-24.136, 24.174, 24.424, 24.602-24.617 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Aphrodite Hera • Aphrodite, Hera • Aphrodite, Hera and • Ares, Hera and • Argeione Hera? • Argos, cult statues of Hera at • Athena, Hera and • Dionysus, Hera and • Hector, and Hera’s nemesis • Hephaestus, Hera and • Hera • Hera (goddess) • Hera (goddess), depictions of • Hera, • Hera, Aeolian Goddess • Hera, Aigophagos • Hera, Akraia • Hera, Antheia • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hera, Ares and • Hera, Argeia • Hera, Argeia Heleia Basileia • Hera, Athena and • Hera, Basileia • Hera, Basilis • Hera, Dionysus and • Hera, Eileithyia • Hera, Eileithyia and • Hera, Hephaestus and • Hera, Hera of Argos • Hera, Nympheuomene • Hera, Pambasileia • Hera, Rhea and • Hera, Syzygos • Hera, Teleia • Hera, Zeus and • Hera, adornment • Hera, akoitis • Hera, alochos • Hera, and Achilles • Hera, and Carthage • Hera, and Heracles • Hera, and monsters • Hera, and the Dios apate • Hera, anger of • Hera, angry • Hera, anti-nurse • Hera, assault on Artemis • Hera, beauty • Hera, boopis • Hera, canonical portrait • Hera, childhood • Hera, chrysothronos • Hera, chthonian • Hera, coins • Hera, cycle • Hera, effects broken Trojan oath • Hera, elicits oaths • Hera, eroticised • Hera, eukomos • Hera, fettered • Hera, formulae for • Hera, genetrix/progenetrix • Hera, homothronos • Hera, hyperochotate • Hera, images and iconography • Hera, in Judgment of Paris scenes • Hera, invoking • Hera, kydiste • Hera, leukolenos • Hera, liberation • Hera, maternity • Hera, meadow • Hera, nurse • Hera, nymphe • Hera, oaths sworn by • Hera, oaths sworn to • Hera, on Samos • Hera, origins and development • Hera, parakoitis • Hera, parthenia • Hera, parthenogenesis • Hera, parthenos • Hera, potnia • Hera, sanctuaries and temples • Hera, seduction • Hera, statue • Hera, suckling • Hera, tutelary • Hera, upbringing • Hera, wound • Hera, “sacred wedding” to Zeus • Hera-cloud • Juno (Hera),, ekphrasis linked to temple of • Juno (Hera),, judgment of Paris and shame of • Juno (also Hera) • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Mycenae, Hera as bride, fragmentary metope depicting • Paestum (Poseidonia), Hera, temples of • Proitids, and Argive Hera • Rhea, Hera and • Zeus, Hera and • Zeus, and Hera • Zeus, “sacred wedding” to Hera • Zeus,oaths invoking, marriage bed with Hera • cuckoos, associated with Hera • marriage, Zeus and Hera • sacred land, Elektryon, Hera, Herakles, Apollo Pythaieus, in Argive Plain • sanctuaries and temples, of Hera • weddings and marriages, Hera and • weddings and marriages, “sacred wedding” of Zeus and Hera

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 60; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 12, 22, 23, 24, 25, 26, 27, 56; Bernabe et al. (2013), Redefining Dionysos, 44, 45, 106, 132, 138, 208, 314, 401; Bowie (2021), Essays on Ancient Greek Literature and Culture, 727; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 35, 44, 63, 71, 154, 195; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 2, 136; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 33; Dillon and Timotin (2015), Platonic Theories of Prayer, 178; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 100; Edmunds (2021), Greek Myth, 24; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 11, 43, 359; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 52, 53, 54, 56, 65, 122, 145, 147, 247; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20, 82; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 17, 99, 133; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 135; Fowler (2014), Plato in the Third Sophistic, 87; Gera (2014), Judith, 329; Graver (2007), Stoicism and Emotion, 3, 133; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 117; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 54, 136, 154, 155; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130, 143; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 132, 671; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 28, 81; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 3, 21, 32, 33, 43, 44, 327; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167, 171; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 21, 24, 28; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 5; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 30, 32, 44; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 307; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 70, 79, 85, 99, 108, 120; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 115; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 159, 167; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 31, 34; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 84, 120; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 78; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 14, 15, 19, 20, 21, 24, 25, 30, 31, 32, 33, 34, 35, 36, 37, 43, 44, 48, 49, 50, 53, 55, 63, 66, 68, 69, 70, 77, 82, 90, 107, 110, 148, 195, 214, 230, 231, 233, 243, 246, 266, 276, 279, 309, 315; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 176, 183; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 51, 52, 53, 205, 233, 234, 238, 239, 247, 248, 249, 257, 258, 261, 281; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 56, 144, 154, 197, 198, 201, 202, 257; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 162, 235; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 339; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 55; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 42; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 107, 182, 190, 421, 484; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 190

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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος ^1.53 ἐννῆμαρ μὲν ἀνὰ στρατὸν ᾤχετο κῆλα θεοῖο, ^1.54 τῇ δεκάτῃ δʼ ἀγορὴν δὲ καλέσσατο λαὸν Ἀχιλλεύς· ^1.55 τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· ^1.56 κήδετο γὰρ Δαναῶν, ὅτι ῥα θνήσκοντας ὁρᾶτο. ^1.192 ἦε χόλον παύσειεν ἐρητύσειέ τε θυμόν. ^1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη ^1.195 οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη ^1.196 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε· ^1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· ^1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· ^1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; ^1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; ^1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω· ^1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. ^1.206 τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· ^1.207 ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι, ^1.208 οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη ^1.210 ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί· ^1.211 ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ· ^1.212 ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· ^1.213 καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα ^1.214 ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν. ^1.215 τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· ^1.216 χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι ^1.217 καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· ^1.218 ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ. ^1.219 ἦ καὶ ἐπʼ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν, ^1.220 ἂψ δʼ ἐς κουλεὸν ὦσε μέγα ξίφος, οὐδʼ ἀπίθησε ^1.221 μύθῳ Ἀθηναίης· ἣ δʼ Οὔλυμπον δὲ βεβήκει ^1.222 δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους. ^1.396 πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα ^1.397 εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι ^1.398 οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι, ^1.399 ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι ^1.400 Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη· ^1.401 ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν, ^1.402 ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον, ^1.403 ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες ^1.404 Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων· ^1.405 ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων· ^1.406 τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν. ^1.520 ἣ δὲ καὶ αὔτως μʼ αἰεὶ ἐν ἀθανάτοισι θεοῖσι ^1.521 νεικεῖ, καί τέ μέ φησι μάχῃ Τρώεσσιν ἀρήγειν. ^1.527 οὐδʼ ἀτελεύτητον ὅ τί κεν κεφαλῇ κατανεύσω. ^1.565 ἀλλʼ ἀκέουσα κάθησο, ἐμῷ δʼ ἐπιπείθεο μύθῳ, ^1.566 μή νύ τοι οὐ χραίσμωσιν ὅσοι θεοί εἰσʼ ἐν Ὀλύμπῳ ^1.567 ἆσσον ἰόνθʼ, ὅτε κέν τοι ἀάπτους χεῖρας ἐφείω. ^1.580 εἴ περ γάρ κʼ ἐθέλῃσιν Ὀλύμπιος ἀστεροπητὴς ^1.586 τέτλαθι μῆτερ ἐμή, καὶ ἀνάσχεο κηδομένη περ, ^1.587 μή σε φίλην περ ἐοῦσαν ἐν ὀφθαλμοῖσιν ἴδωμαι ^1.591 ῥῖψε ποδὸς τεταγὼν ἀπὸ βηλοῦ θεσπεσίοιο, ^1.593 κάππεσον ἐν Λήμνῳ, ὀλίγος δʼ ἔτι θυμὸς ἐνῆεν· ^1.594 ἔνθά με Σίντιες ἄνδρες ἄφαρ κομίσαντο πεσόντα. ^1.595 ὣς φάτο, μείδησεν δὲ θεὰ λευκώλενος Ἥρη, ^1.596 μειδήσασα δὲ παιδὸς ἐδέξατο χειρὶ κύπελλον· ^1.597 αὐτὰρ ὃ τοῖς ἄλλοισι θεοῖς ἐνδέξια πᾶσιν ^2.13 Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες ^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 ^2.507 οἵ τε πολυστάφυλον Ἄρνην ἔχον, οἵ τε Μίδειαν ^2.547 δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη ^2.548 θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα, ^2.549 κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ· ^2.653 Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε ^2.654 ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, ^2.655 οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες ^2.656 Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. ^2.657 τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, ^2.658 ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, ^2.659 τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος ^2.660 πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. ^2.661 Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, ^2.662 αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα ^2.663 ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· ^2.664 αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας ^2.665 βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι ^2.666 υἱέες υἱωνοί τε βίης Ἡρακληείης. ^2.667 αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· ^2.668 τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν ^2.669 ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, ^2.670 καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων. ^2.715 Ἄλκηστις Πελίαο θυγατρῶν εἶδος ἀρίστη. ^2.730 οἵ τʼ ἔχον Οἰχαλίην πόλιν Εὐρύτου Οἰχαλιῆος, ^2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε ^2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων· ^3.121 Ἶρις δʼ αὖθʼ Ἑλένῃ λευκωλένῳ ἄγγελος ἦλθεν ^3.298 Ζεῦ κύδιστε μέγιστε καὶ ἀθάνατοι θεοὶ ἄλλοι ^4.5 αὐτίκʼ ἐπειρᾶτο Κρονίδης ἐρεθιζέμεν Ἥρην ^4.6 κερτομίοις ἐπέεσσι παραβλήδην ἀγορεύων· ^4.7 δοιαὶ μὲν Μενελάῳ ἀρηγόνες εἰσὶ θεάων ^4.8 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη. ^4.9 ἀλλʼ ἤτοι ταὶ νόσφι καθήμεναι εἰσορόωσαι ^4.10 τέρπεσθον· τῷ δʼ αὖτε φιλομειδὴς Ἀφροδίτη ^4.11 αἰεὶ παρμέμβλωκε καὶ αὐτοῦ κῆρας ἀμύνει· ^4.12 καὶ νῦν ἐξεσάωσεν ὀϊόμενον θανέεσθαι. ^4.13 ἀλλʼ ἤτοι νίκη μὲν ἀρηϊφίλου Μενελάου· ^4.14 ἡμεῖς δὲ φραζώμεθʼ ὅπως ἔσται τάδε ἔργα, ^4.15 ἤ ῥʼ αὖτις πόλεμόν τε κακὸν καὶ φύλοπιν αἰνὴν ^4.16 ὄρσομεν, ἦ φιλότητα μετʼ ἀμφοτέροισι βάλωμεν. ^4.17 εἰ δʼ αὖ πως τόδε πᾶσι φίλον καὶ ἡδὺ γένοιτο, ^4.18 ἤτοι μὲν οἰκέοιτο πόλις Πριάμοιο ἄνακτος, ^4.19 αὖτις δʼ Ἀργείην Ἑλένην Μενέλαος ἄγοιτο. ^4.22 ἤτοι Ἀθηναίη ἀκέων ἦν οὐδέ τι εἶπε ^4.23 σκυζομένη Διὶ πατρί, χόλος δέ μιν ἄγριος ᾕρει· ^4.24 Ἥρῃ δʼ οὐκ ἔχαδε στῆθος χόλον, ἀλλὰ προσηύδα· ^4.25 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες· ^4.29 ἕρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. ^4.34 εἰ δὲ σύ γʼ εἰσελθοῦσα πύλας καὶ τείχεα μακρὰ ^4.35 ὠμὸν βεβρώθοις Πρίαμον Πριάμοιό τε παῖδας ^4.36 ἄλλους τε Τρῶας, τότε κεν χόλον ἐξακέσαιο. ^4.51 ἤτοι ἐμοὶ τρεῖς μὲν πολὺ φίλταταί εἰσι πόληες ^4.52 Ἄργός τε Σπάρτη τε καὶ εὐρυάγυια Μυκήνη· ^4.59 καί με πρεσβυτάτην τέκετο Κρόνος ἀγκυλομήτης, ^4.63 σοὶ μὲν ἐγώ, σὺ δʼ ἐμοί· ἐπὶ δʼ ἕψονται θεοὶ ἄλλοι ^4.64 ἀθάνατοι· σὺ δὲ θᾶσσον Ἀθηναίῃ ἐπιτεῖλαι ^4.68 ὣς ἔφατʼ, οὐδʼ ἀπίθησε πατὴρ ἀνδρῶν τε θεῶν τε· ^4.69 αὐτίκʼ Ἀθηναίην ἔπεα πτερόεντα προσηύδα· ^4.70 αἶψα μάλʼ ἐς στρατὸν ἐλθὲ μετὰ Τρῶας καὶ Ἀχαιούς, ^4.71 πειρᾶν δʼ ὥς κε Τρῶες ὑπερκύδαντας Ἀχαιοὺς ^4.72 ἄρξωσι πρότεροι ὑπὲρ ὅρκια δηλήσασθαι. ^4.86 ἣ δʼ ἀνδρὶ ἰκέλη Τρώων κατεδύσεθʼ ὅμιλον ^4.87 Λαοδόκῳ Ἀντηνορίδῃ κρατερῷ αἰχμητῇ, ^4.88 Πάνδαρον ἀντίθεον διζημένη εἴ που ἐφεύροι. ^4.89 εὗρε Λυκάονος υἱὸν ἀμύμονά τε κρατερόν τε ^4.90 ἑσταότʼ· ἀμφὶ δέ μιν κρατεραὶ στίχες ἀσπιστάων ^4.91 λαῶν, οἵ οἱ ἕποντο ἀπʼ Αἰσήποιο ῥοάων· ^4.92 ἀγχοῦ δʼ ἱσταμένη ἔπεα πτερόεντα προσηύδα· ^4.93 ἦ ῥά νύ μοί τι πίθοιο Λυκάονος υἱὲ δαΐφρον. ^4.94 τλαίης κεν Μενελάῳ ἐπιπροέμεν ταχὺν ἰόν, ^4.95 πᾶσι δέ κε Τρώεσσι χάριν καὶ κῦδος ἄροιο, ^4.96 ἐκ πάντων δὲ μάλιστα Ἀλεξάνδρῳ βασιλῆϊ. ^4.97 τοῦ κεν δὴ πάμπρωτα παρʼ ἀγλαὰ δῶρα φέροιο, ^4.98 αἴ κεν ἴδῃ Μενέλαον ἀρήϊον Ἀτρέος υἱὸν ^4.99 σῷ βέλεϊ δμηθέντα πυρῆς ἐπιβάντʼ ἀλεγεινῆς. ^4.100 ἀλλʼ ἄγʼ ὀΐστευσον Μενελάου κυδαλίμοιο, ^4.101 εὔχεο δʼ Ἀπόλλωνι Λυκηγενέϊ κλυτοτόξῳ ^4.102 ἀρνῶν πρωτογόνων ῥέξειν κλειτὴν ἑκατόμβην ^4.103 οἴκαδε νοστήσας ἱερῆς εἰς ἄστυ Ζελείης. ^4.104 ὣς φάτʼ Ἀθηναίη, τῷ δὲ φρένας ἄφρονι πεῖθεν· ^4.515 ὦρσε Διὸς θυγάτηρ κυδίστη Τριτογένεια ^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 ^5.351 ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. ^5.371 μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν, ^5.383 πολλοὶ γὰρ δὴ τλῆμεν Ὀλύμπια δώματʼ ἔχοντες ^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. ^5.392 τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος ^5.393 δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι ^5.394 βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. ^5.407 ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, ^5.408 οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν ^5.409 ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. ^5.416 ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· ^5.417 ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. ^5.418 αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη ^5.419 κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. ^5.420 τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· ^5.421 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; ^5.422 ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα ^5.423 Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, ^5.424 τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων ^5.425 πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. ^5.426 ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, ^5.427 καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· ^5.428 οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, ^5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, ^5.430 ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει. ^5.440 φράζεο Τυδεΐδη καὶ χάζεο, μηδὲ θεοῖσιν ^5.441 ἶσʼ ἔθελε φρονέειν, ἐπεὶ οὔ ποτε φῦλον ὁμοῖον ^5.442 ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τʼ ἀνθρώπων. ^5.721 Ἥρη πρέσβα θεὰ θυγάτηρ μεγάλοιο Κρόνοιο· ^5.724 τῶν ἤτοι χρυσέη ἴτυς ἄφθιτος, αὐτὰρ ὕπερθε ^5.725 χάλκεʼ ἐπίσσωτρα προσαρηρότα, θαῦμα ἰδέσθαι· ^5.733 αὐτὰρ Ἀθηναίη κούρη Διὸς αἰγιόχοιο ^5.734 πέπλον μὲν κατέχευεν ἑανὸν πατρὸς ἐπʼ οὔδει ^5.735 ποικίλον, ὅν ῥʼ αὐτὴ ποιήσατο καὶ κάμε χερσίν· ^5.736 ἣ δὲ χιτῶνʼ ἐνδῦσα Διὸς νεφεληγερέταο ^5.737 τεύχεσιν ἐς πόλεμον θωρήσσετο δακρυόεντα. ^5.738 ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετʼ αἰγίδα θυσσανόεσσαν ^5.739 δεινήν, ἣν περὶ μὲν πάντῃ Φόβος ἐστεφάνωται, ^5.740 ἐν δʼ Ἔρις, ἐν δʼ Ἀλκή, ἐν δὲ κρυόεσσα Ἰωκή, ^5.741 ἐν δέ τε Γοργείη κεφαλὴ δεινοῖο πελώρου ^5.742 δεινή τε σμερδνή τε, Διὸς τέρας αἰγιόχοιο. ^5.743 κρατὶ δʼ ἐπʼ ἀμφίφαλον κυνέην θέτο τετραφάληρον ^5.744 χρυσείην, ἑκατὸν πολίων πρυλέεσσʼ ἀραρυῖαν· ^5.755 ἔνθʼ ἵππους στήσασα θεὰ λευκώλενος Ἥρη ^5.756 Ζῆνʼ ὕπατον Κρονίδην ἐξείρετο καὶ προσέειπε· ^5.757 Ζεῦ πάτερ οὐ νεμεσίζῃ Ἄρῃ τάδε καρτερὰ ἔργα ^5.758 ὁσσάτιόν τε καὶ οἷον ἀπώλεσε λαὸν Ἀχαιῶν ^5.759 μὰψ ἀτὰρ οὐ κατὰ κόσμον ἐμοὶ δʼ ἄχος, οἳ δὲ ἕκηλοι ^5.760 τέρπονται Κύπρίς τε καὶ ἀργυρότοξος Ἀπόλλων ^5.761 ἄφρονα τοῦτον ἀνέντες, ὃς οὔ τινα οἶδε θέμιστα; ^5.762 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι, αἴ κεν Ἄρηα ^5.763 λυγρῶς πεπληγυῖα μάχης ἐξαποδίωμαι; ^5.764 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· ^5.765 ἄγρει μάν οἱ ἔπορσον Ἀθηναίην ἀγελείην, ^5.766 ἥ ἑ μάλιστʼ εἴωθε κακῇς ὀδύνῃσι πελάζειν. ^5.770 ὅσσον δʼ ἠεροειδὲς ἀνὴρ ἴδεν ὀφθαλμοῖσιν ^5.771 ἥμενος ἐν σκοπιῇ, λεύσσων ἐπὶ οἴνοπα πόντον, ^5.772 τόσσον ἐπιθρῴσκουσι θεῶν ὑψηχέες ἵπποι. ^5.880 ἀλλʼ ἀνιεῖς, ἐπεὶ αὐτὸς ἐγείναο παῖδʼ ἀΐδηλον· ^5.890 ἔχθιστος δέ μοί ἐσσι θεῶν οἳ Ὄλυμπον ἔχουσιν· ^5.891 αἰεὶ γάρ τοι ἔρις τε φίλη πόλεμοί τε μάχαι τε. ^5.892 μητρός τοι μένος ἐστὶν ἀάσχετον οὐκ ἐπιεικτὸν ^5.893 Ἥρης· τὴν μὲν ἐγὼ σπουδῇ δάμνημʼ ἐπέεσσι· ^5.894 τώ σʼ ὀΐω κείνης τάδε πάσχειν ἐννεσίῃσιν. ^5.908 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη ^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· ^6.273 τὸν θὲς Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, ^6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, ^7.411 ὅρκια δὲ Ζεὺς ἴστω ἐρίγδουπος πόσις Ἥρης. ^8.198 ὣς ἔφατʼ εὐχόμενος, νεμέσησε δὲ πότνια Ἥρη, ^8.407 Ἥρῃ δʼ οὔ τι τόσον νεμεσίζομαι οὐδὲ χολοῦμαι· ^8.408 αἰεὶ γάρ μοι ἔωθεν ἐνικλᾶν ὅττί κεν εἴπω. ^9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια. ^10.329 ἴστω νῦν Ζεὺς αὐτὸς ἐρίγδουπος πόσις Ἥρης ^12.208 Τρῶες δʼ ἐρρίγησαν ὅπως ἴδον αἰόλον ὄφιν ^12.209 κείμενον ἐν μέσσοισι Διὸς τέρας αἰγιόχοιο. ^13.62 αὐτὸς δʼ ὥς τʼ ἴρηξ ὠκύπτερος ὦρτο πέτεσθαι, ^13.63 ὅς ῥά τʼ ἀπʼ αἰγίλιπος πέτρης περιμήκεος ἀρθεὶς ^13.64 ὁρμήσῃ πεδίοιο διώκειν ὄρνεον ἄλλο, ^13.65 ὣς ἀπὸ τῶν ἤϊξε Ποσειδάων ἐνοσίχθων. ^13.234 ὅς τις ἐπʼ ἤματι τῷδε ἑκὼν μεθίῃσι μάχεσθαι. ^14.135 οὐδʼ ἀλαοσκοπιὴν εἶχε κλυτὸς ἐννοσίγαιος, ^14.136 ἀλλὰ μετʼ αὐτοὺς ἦλθε παλαιῷ φωτὶ ἐοικώς, ^14.137 δεξιτερὴν δʼ ἕλε χεῖρʼ Ἀγαμέμνονος Ἀτρεΐδαο, ^14.139 Ἀτρεΐδη νῦν δή που Ἀχιλλῆος ὀλοὸν κῆρ ^14.140 γηθεῖ ἐνὶ στήθεσσι φόνον καὶ φύζαν Ἀχαιῶν ^14.141 δερκομένῳ, ἐπεὶ οὔ οἱ ἔνι φρένες οὐδʼ ἠβαιαί. ^14.142 ἀλλʼ ὃ μὲν ὣς ἀπόλοιτο, θεὸς δέ ἑ σιφλώσειε· ^14.143 σοὶ δʼ οὔ πω μάλα πάγχυ θεοὶ μάκαρες κοτέουσιν, ^14.144 ἀλλʼ ἔτι που Τρώων ἡγήτορες ἠδὲ μέδοντες ^14.145 εὐρὺ κονίσουσιν πεδίον, σὺ δʼ ἐπόψεαι αὐτὸς ^14.146 φεύγοντας προτὶ ἄστυ νεῶν ἄπο καὶ κλισιάων. ^14.147 ὣς εἰπὼν μέγʼ ἄϋσεν ἐπεσσύμενος πεδίοιο. ^14.148 ὅσσόν τʼ ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι ^14.149 ἀνέρες ἐν πολέμῳ ἔριδα ξυνάγοντες Ἄρηος, ^14.150 τόσσην ἐκ στήθεσφιν ὄπα κρείων ἐνοσίχθων ^14.151 ἧκεν· Ἀχαιοῖσιν δὲ μέγα σθένος ἔμβαλʼ ἑκάστῳ ^14.152 καρδίῃ, ἄληκτον πολεμίζειν ἠδὲ μάχεσθαι. ^14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι ^14.154 στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω ^14.155 τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν ^14.156 αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· ^14.157 Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης ^14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. ^14.159 μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη ^14.160 ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· ^14.161 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ ^14.162 ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, ^14.163 εἴ πως ἱμείραιτο παραδραθέειν φιλότητι ^14.164 ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε ^14.165 χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. ^14.166 βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν ^14.167 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε ^14.168 κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· ^14.169 ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. ^14.170 ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος ^14.171 λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ ^14.172 ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· ^14.173 τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ ^14.174 ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. ^14.175 τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας ^14.176 πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς ^14.177 καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. ^14.178 ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη ^14.179 ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· ^14.180 χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. ^14.181 ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, ^14.182 ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι ^14.183 τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. ^14.184 κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων ^14.185 καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· ^14.186 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. ^14.187 αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον ^14.188 βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην ^14.189 τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· ^14.190 ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, ^14.191 ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, ^14.192 οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; ^14.193 τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· ^14.194 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο ^14.195 αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, ^14.196 εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. ^14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· ^14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας ^14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. ^14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, ^14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, ^14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον ^14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς ^14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· ^14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· ^14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται ^14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. ^14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ ^14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, ^14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. ^14.211 τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· ^14.212 οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· ^14.213 Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. ^14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα ^14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· ^14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς ^14.217 πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. ^14.218 τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· ^14.219 τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ ^1
4.220 ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι ^1
4.221 ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. ^1
4.222 ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, ^1
4.223 μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. ^1
4.224 ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, ^1
4.225 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, ^1
4.226 Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν ^1
4.227 σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα ^1
4.228 ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· ^1
4.229 ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, ^14.230 Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. ^14.231 ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, ^14.232 ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· ^14.233 Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, ^14.234 ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν ^14.235 πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. ^14.236 κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ ^14.237 αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. ^14.238 δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ ^14.239 χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις ^14.240 τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, ^14.241 τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. ^14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· ^14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων ^14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα ^14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· ^14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην ^14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. ^14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ ^14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς ^14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. ^14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο ^14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ ^14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας, ^14.260 τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. ^14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. ^14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. ^14.263 τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· ^14.264 Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; ^14.265 ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν ^14.266 ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; ^14.267 ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων ^14.268 δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν. ^14.270 ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· ^14.271 ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, ^14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, ^14.273 τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες ^14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, ^14.275 ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων ^14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. ^14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, ^14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας ^14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. ^14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, ^14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε ^14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. ^14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν ^14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου ^14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. ^14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι ^14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ ^14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· ^14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν ^1
4.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι ^1
4.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. ^1
4.292 Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον ^1
4.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. ^1
4.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, ^1
4.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι ^1
4.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. ^1
4.297 στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· ^1
4.298 Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; ^1
4.299 ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. ^14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· ^14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, ^14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· ^14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης ^14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. ^14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, ^14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ ^14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. ^14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, ^14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. ^14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς ^14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, ^14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, ^14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· ^14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, ^14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· ^14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, ^14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· ^14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, ^14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· ^14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· ^14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, ^14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, ^14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. ^14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. ^14.331 εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι ^14.332 Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· ^14.333 πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων ^14.334 εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν ^14.335 πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην ^14.336 ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. ^14.337 ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, ^14.338 ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν ^14.339 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· ^1
4.340 ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. ^1
4.341 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· ^1
4.342 Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν ^1
4.343 ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω ^1
4.344 χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, ^1
4.345 οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. ^1
4.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· ^1
4.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, ^1
4.348 λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον ^1
4.349 πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. ^14.350 τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο ^14.351 καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. ^14.352 ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, ^14.353 ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν· ^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. ^14.361 ὣς εἰπὼν ὃ μὲν ᾤχετʼ ἐπὶ κλυτὰ φῦλʼ ἀνθρώπων, ^14.362 τὸν δʼ ἔτι μᾶλλον ἀνῆκεν ἀμυνέμεναι Δαναοῖσιν. ^14.363 αὐτίκα δʼ ἐν πρώτοισι μέγα προθορὼν ἐκέλευσεν· ^14.364 Ἀργεῖοι καὶ δʼ αὖτε μεθίεμεν Ἕκτορι νίκην ^14.365 Πριαμίδῃ, ἵνα νῆας ἕλῃ καὶ κῦδος ἄρηται; ^14.366 ἀλλʼ ὃ μὲν οὕτω φησὶ καὶ εὔχεται οὕνεκʼ Ἀχιλλεὺς ^14.367 νηυσὶν ἔπι γλαφυρῇσι μένει κεχολωμένος ἦτορ· ^14.368 κείνου δʼ οὔ τι λίην ποθὴ ἔσσεται, εἴ κεν οἳ ἄλλοι ^14.369 ἡμεῖς ὀτρυνώμεθʼ ἀμυνέμεν ἀλλήλοισιν. ^14.370 ἀλλʼ ἄγεθʼ ὡς ἂν ἐγὼ εἴπω πειθώμεθα πάντες· ^14.371 ἀσπίδες ὅσσαι ἄρισται ἐνὶ στρατῷ ἠδὲ μέγισται ^14.372 ἑσσάμενοι, κεφαλὰς δὲ παναίθῃσιν κορύθεσσι ^14.373 κρύψαντες, χερσίν τε τὰ μακρότατʼ ἔγχεʼ ἑλόντες ^14.374 ἴομεν· αὐτὰρ ἐγὼν ἡγήσομαι, οὐδʼ ἔτι φημὶ ^14.375 Ἕκτορα Πριαμίδην μενέειν μάλα περ μεμαῶτα. ^14.376 ὃς δέ κʼ ἀνὴρ μενέχαρμος, ἔχει δʼ ὀλίγον σάκος ὤμῳ, ^14.377 χείρονι φωτὶ δότω, ὃ δʼ ἐν ἀσπίδι μείζονι δύτω. ^14.378 ὣς ἔφαθʼ, οἳ δʼ ἄρα τοῦ μάλα μὲν κλύον ἠδὲ πίθοντο· ^14.379 τοὺς δʼ αὐτοὶ βασιλῆες ἐκόσμεον οὐτάμενοί περ ^14.380 Τυδεΐδης Ὀδυσεύς τε καὶ Ἀτρεΐδης Ἀγαμέμνων· ^14.381 οἰχόμενοι δʼ ἐπὶ πάντας ἀρήϊα τεύχεʼ ἄμειβον· ^14.382 ἐσθλὰ μὲν ἐσθλὸς ἔδυνε, χέρεια δὲ χείρονι δόσκεν. ^14.383 αὐτὰρ ἐπεί ῥʼ ἕσσαντο περὶ χροῒ νώροπα χαλκὸν ^14.384 βάν ῥʼ ἴμεν· ἦρχε δʼ ἄρά σφι Ποσειδάων ἐνοσίχθων ^14.385 δεινὸν ἄορ τανύηκες ἔχων ἐν χειρὶ παχείῃ ^14.386 εἴκελον ἀστεροπῇ· τῷ δʼ οὐ θέμις ἐστὶ μιγῆναι ^14.387 ἐν δαῒ λευγαλέῃ, ἀλλὰ δέος ἰσχάνει ἄνδρας. ^15.24 γῆν ὀλιγηπελέων· ἐμὲ δʼ οὐδʼ ὧς θυμὸν ἀνίει ^15.25 ἀζηχὴς ὀδύνη Ἡρακλῆος θείοιο, ^15.26 τὸν σὺ ξὺν Βορέῃ ἀνέμῳ πεπιθοῦσα θυέλλας ^15.27 πέμψας ἐπʼ ἀτρύγετον πόντον κακὰ μητιόωσα, ^15.28 καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας. ^15.29 τὸν μὲν ἐγὼν ἔνθεν ῥυσάμην καὶ ἀνήγαγον αὖτις ^15.30 Ἄργος ἐς ἱππόβοτον καὶ πολλά περ ἀθλήσαντα. ^15.34 ὣς φάτο, ῥίγησεν δὲ βοῶπις πότνια Ἥρη, ^15.35 καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα· ^15.36 ἴστω νῦν τόδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε ^15.37 καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅς τε μέγιστος ^15.38 ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι, ^15.39 σή θʼ ἱερὴ κεφαλὴ καὶ νωΐτερον λέχος αὐτῶν ^15.40 κουρίδιον, τὸ μὲν οὐκ ἂν ἐγώ ποτε μὰψ ὀμόσαιμι· ^15.41 μὴ διʼ ἐμὴν ἰότητα Ποσειδάων ἐνοσίχθων ^15.42 πημαίνει Τρῶάς τε καὶ Ἕκτορα, τοῖσι δʼ ἀρήγει, ^15.43 ἀλλά που αὐτὸν θυμὸς ἐποτρύνει καὶ ἀνώγει, ^15.44 τειρομένους δʼ ἐπὶ νηυσὶν ἰδὼν ἐλέησεν Ἀχαιούς. ^15.45 αὐτάρ τοι καὶ κείνῳ ἐγὼ παραμυθησαίμην ^15.46 τῇ ἴμεν ᾗ κεν δὴ σὺ κελαινεφὲς ἡγεμονεύῃς. ^15.100 ἣ μὲν ἄρʼ ὣς εἰποῦσα καθέζετο πότνια Ἥρη, ^15.101 ὄχθησαν δʼ ἀνὰ δῶμα Διὸς θεοί· ἣ δʼ ἐγέλασσε ^15.102 χείλεσιν, οὐδὲ μέτωπον ἐπʼ ὀφρύσι κυανέῃσιν ^15.103 ἰάνθη· πᾶσιν δὲ νεμεσσηθεῖσα μετηύδα· ^15.104 νήπιοι οἳ Ζηνὶ μενεαίνομεν ἀφρονέοντες· ^15.185 ὢ πόποι ἦ ῥʼ ἀγαθός περ ἐὼν ὑπέροπλον ἔειπεν ^15.186 εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. ^15.236 ὣς ἔφατʼ, οὐδʼ ἄρα πατρὸς ἀνηκούστησεν Ἀπόλλων, ^15.237 βῆ δὲ κατʼ Ἰδαίων ὀρέων ἴρηκι ἐοικὼς ^15.238 ὠκέϊ φασσοφόνῳ, ὅς τʼ ὤκιστος πετεηνῶν. ^15.690 ἀλλʼ ὥς τʼ ὀρνίθων πετεηνῶν αἰετὸς αἴθων ^15.691 ἔθνος ἐφορμᾶται ποταμὸν πάρα βοσκομενάων ^15.692 χηνῶν ἢ γεράνων ἢ κύκνων δουλιχοδείρων, ^15.693 ὣς Ἕκτωρ ἴθυσε νεὸς κυανοπρῴροιο ^16.431 τοὺς δὲ ἰδὼν ἐλέησε Κρόνου πάϊς ἀγκυλομήτεω, ^16.432 Ἥρην δὲ προσέειπε κασιγνήτην ἄλοχόν τε· ^16.433 ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν ^16.434 μοῖρʼ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι. ^16.435 διχθὰ δέ μοι κραδίη μέμονε φρεσὶν ὁρμαίνοντι, ^16.436 ἤ μιν ζωὸν ἐόντα μάχης ἄπο δακρυοέσσης ^16.437 θείω ἀναρπάξας Λυκίης ἐν πίονι δήμῳ, ^16.438 ἦ ἤδη ὑπὸ χερσὶ Μενοιτιάδαο δαμάσσω. ^16.439 τὸν δʼ ἠμείβετʼ ἔπειτα βοῶπις πότνια Ἥρη· ^16.441 ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ ^16.442 ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; ^16.443 ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. ^16.444 ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· ^16.445 αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, ^16.446 φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος ^16.447 πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης· ^16.448 πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται ^16.449 υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. ^16.450 ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, ^16.451 ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ ^16.452 χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· ^16.453 αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, ^16.454 πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον ^16.455 εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, ^16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε ^16.457 τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων. ^16.459 αἱματοέσσας δὲ ψιάδας κατέχευεν ἔραζε ^16.460 παῖδα φίλον τιμῶν, τόν οἱ Πάτροκλος ἔμελλε ^16.461 φθίσειν ἐν Τροίῃ ἐριβώλακι τηλόθι πάτρης. ^16.707 χάζεο διογενὲς Πατρόκλεες· οὔ νύ τοι αἶσα ^16.708 σῷ ὑπὸ δουρὶ πόλιν πέρθαι Τρώων ἀγερώχων, ^16.709 οὐδʼ ὑπʼ Ἀχιλλῆος, ὅς περ σέο πολλὸν ἀμείνων. ^18.40 Νησαίη Σπειώ τε Θόη θʼ Ἁλίη τε βοῶπις ^18.108 καὶ χόλος, ὅς τʼ ἐφέηκε πολύφρονά περ χαλεπῆναι, ^18.109 ὅς τε πολὺ γλυκίων μέλιτος καταλειβομένοιο ^18.110 ἀνδρῶν ἐν στήθεσσιν ἀέξεται ἠΰτε καπνός· ^18.115 Ἕκτορα· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ ^18.116 Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. ^18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, ^18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· ^18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης. ^18.122 καί τινα Τρωϊάδων καὶ Δαρδανίδων βαθυκόλπων ^18.168 κρύβδα Διὸς ἄλλων τε θεῶν· πρὸ γὰρ ἧκέ μιν Ἥρη. ^18.184 Ἥρη με προέηκε Διὸς κυδρὴ παράκοιτις· ^18.394 ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, ^18.395 ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα ^18.396 μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε ^18.397 κρύψαι χωλὸν ἐόντα· τότʼ ἂν πάθον ἄλγεα θυμῷ, ^18.398 εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ ^18.399 Εὐρυνόμη θυγάτηρ ἀψορρόου Ὠκεανοῖο. ^18.400 τῇσι παρʼ εἰνάετες χάλκευον δαίδαλα πολλά, ^18.401 πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους ^18.402 ἐν σπῆϊ γλαφυρῷ· περὶ δὲ ῥόος Ὠκεανοῖο ^18.403 ἀφρῷ μορμύρων ῥέεν ἄσπετος· οὐδέ τις ἄλλος ^18.404 ᾔδεεν οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων, ^18.405 ἀλλὰ Θέτις τε καὶ Εὐρυνόμη ἴσαν, αἵ μʼ ἐσάωσαν. ^18.478 ποίει δὲ πρώτιστα σάκος μέγα τε στιβαρόν τε ^18.479 πάντοσε δαιδάλλων, περὶ δʼ ἄντυγα βάλλε φαεινὴν ^18.480 τρίπλακα μαρμαρέην, ἐκ δʼ ἀργύρεον τελαμῶνα. ^18.481 πέντε δʼ ἄρʼ αὐτοῦ ἔσαν σάκεος πτύχες· αὐτὰρ ἐν αὐτῷ ^18.482 ποίει δαίδαλα πολλὰ ἰδυίῃσι πραπίδεσσιν. ^18.483 ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν, ^18.484 ἠέλιόν τʼ ἀκάμαντα σελήνην τε πλήθουσαν, ^18.485 ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, ^18.486 Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος ^18.487 Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, ^18.488 ἥ τʼ αὐτοῦ στρέφεται καί τʼ Ὠρίωνα δοκεύει, ^18.489 οἴη δʼ ἄμμορός ἐστι λοετρῶν Ὠκεανοῖο. ^18.490 ἐν δὲ δύω ποίησε πόλεις μερόπων ἀνθρώπων ^18.491 καλάς. ἐν τῇ μέν ῥα γάμοι τʼ ἔσαν εἰλαπίναι τε, ^18.492 νύμφας δʼ ἐκ θαλάμων δαΐδων ὕπο λαμπομενάων ^18.493 ἠγίνεον ἀνὰ ἄστυ, πολὺς δʼ ὑμέναιος ὀρώρει· ^18.494 κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ἐν δʼ ἄρα τοῖσιν ^18.495 αὐλοὶ φόρμιγγές τε βοὴν ἔχον· αἳ δὲ γυναῖκες ^18.496 ἱστάμεναι θαύμαζον ἐπὶ προθύροισιν ἑκάστη. ^18.497 λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος ^18.498 ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς ^18.499 ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι ^18.500 δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· ^18.501 ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. ^18.502 λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· ^18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες ^18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, ^18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· ^18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. ^18.507 κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, ^18.508 τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι. ^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. ^18.541 ἐν δʼ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν ^18.542 εὐρεῖαν τρίπολον· πολλοὶ δʼ ἀροτῆρες ἐν αὐτῇ ^18.543 ζεύγεα δινεύοντες ἐλάστρεον ἔνθα καὶ ἔνθα. ^18.544 οἳ δʼ ὁπότε στρέψαντες ἱκοίατο τέλσον ἀρούρης, ^18.545 τοῖσι δʼ ἔπειτʼ ἐν χερσὶ δέπας μελιηδέος οἴνου ^18.546 δόσκεν ἀνὴρ ἐπιών· τοὶ δὲ στρέψασκον ἀνʼ ὄγμους, ^18.547 ἱέμενοι νειοῖο βαθείης τέλσον ἱκέσθαι. ^18.548 ἣ δὲ μελαίνετʼ ὄπισθεν, ἀρηρομένῃ δὲ ἐῴκει, ^18.549 χρυσείη περ ἐοῦσα· τὸ δὴ περὶ θαῦμα τέτυκτο. ^18.550 ἐν δʼ ἐτίθει τέμενος βασιλήϊον· ἔνθα δʼ ἔριθοι ^18.551 ἤμων ὀξείας δρεπάνας ἐν χερσὶν ἔχοντες. ^18.552 δράγματα δʼ ἄλλα μετʼ ὄγμον ἐπήτριμα πῖπτον ἔραζε, ^18.553 ἄλλα δʼ ἀμαλλοδετῆρες ἐν ἐλλεδανοῖσι δέοντο. ^18.554 τρεῖς δʼ ἄρʼ ἀμαλλοδετῆρες ἐφέστασαν· αὐτὰρ ὄπισθε ^18.555 παῖδες δραγμεύοντες ἐν ἀγκαλίδεσσι φέροντες ^18.556 ἀσπερχὲς πάρεχον· βασιλεὺς δʼ ἐν τοῖσι σιωπῇ ^18.557 σκῆπτρον ἔχων ἑστήκει ἐπʼ ὄγμου γηθόσυνος κῆρ. ^18.558 κήρυκες δʼ ἀπάνευθεν ὑπὸ δρυῒ δαῖτα πένοντο, ^18.559 βοῦν δʼ ἱερεύσαντες μέγαν ἄμφεπον· αἳ δὲ γυναῖκες ^18.560 δεῖπνον ἐρίθοισιν λεύκʼ ἄλφιτα πολλὰ πάλυνον. ^18.561 ἐν δʼ ἐτίθει σταφυλῇσι μέγα βρίθουσαν ἀλωὴν ^18.562 καλὴν χρυσείην· μέλανες δʼ ἀνὰ βότρυες ἦσαν, ^18.563 ἑστήκει δὲ κάμαξι διαμπερὲς ἀργυρέῃσιν. ^18.564 ἀμφὶ δὲ κυανέην κάπετον, περὶ δʼ ἕρκος ἔλασσε ^18.565 κασσιτέρου· μία δʼ οἴη ἀταρπιτὸς ἦεν ἐπʼ αὐτήν, ^18.566 τῇ νίσοντο φορῆες ὅτε τρυγόῳεν ἀλωήν. ^18.567 παρθενικαὶ δὲ καὶ ἠΐθεοι ἀταλὰ φρονέοντες ^18.568 πλεκτοῖς ἐν ταλάροισι φέρον μελιηδέα καρπόν. ^18.569 τοῖσιν δʼ ἐν μέσσοισι πάϊς φόρμιγγι λιγείῃ ^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. ^18.573 ἐν δʼ ἀγέλην ποίησε βοῶν ὀρθοκραιράων· ^18.574 αἳ δὲ βόες χρυσοῖο τετεύχατο κασσιτέρου τε, ^18.575 μυκηθμῷ δʼ ἀπὸ κόπρου ἐπεσσεύοντο νομὸν δὲ ^18.576 πὰρ ποταμὸν κελάδοντα, παρὰ ῥοδανὸν δονακῆα. ^18.577 χρύσειοι δὲ νομῆες ἅμʼ ἐστιχόωντο βόεσσι ^18.578 τέσσαρες, ἐννέα δέ σφι κύνες πόδας ἀργοὶ ἕποντο. ^18.579 σμερδαλέω δὲ λέοντε δύʼ ἐν πρώτῃσι βόεσσι ^18.580 ταῦρον ἐρύγμηλον ἐχέτην· ὃ δὲ μακρὰ μεμυκὼς ^18.581 ἕλκετο· τὸν δὲ κύνες μετεκίαθον ἠδʼ αἰζηοί. ^18.582 τὼ μὲν ἀναρρήξαντε βοὸς μεγάλοιο βοείην ^18.583 ἔγκατα καὶ μέλαν αἷμα λαφύσσετον· οἳ δὲ νομῆες ^18.584 αὔτως ἐνδίεσαν ταχέας κύνας ὀτρύνοντες. ^18.585 οἳ δʼ ἤτοι δακέειν μὲν ἀπετρωπῶντο λεόντων, ^18.586 ἱστάμενοι δὲ μάλʼ ἐγγὺς ὑλάκτεον ἔκ τʼ ἀλέοντο. ^18.587 ἐν δὲ νομὸν ποίησε περικλυτὸς ἀμφιγυήεις ^18.588 ἐν καλῇ βήσσῃ μέγαν οἰῶν ἀργεννάων, ^18.589 σταθμούς τε κλισίας τε κατηρεφέας ἰδὲ σηκούς. ^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. ^18.595 τῶν δʼ αἳ μὲν λεπτὰς ὀθόνας ἔχον, οἳ δὲ χιτῶνας ^18.596 εἵατʼ ἐϋννήτους, ἦκα στίλβοντας ἐλαίῳ· ^18.597 καί ῥʼ αἳ μὲν καλὰς στεφάνας ἔχον, οἳ δὲ μαχαίρας ^18.598 εἶχον χρυσείας ἐξ ἀργυρέων τελαμώνων. ^18.599 οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι ^18.600 ῥεῖα μάλʼ, ὡς ὅτε τις τροχὸν ἄρμενον ἐν παλάμῃσιν ^18.601 ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν· ^18.602 ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. ^18.603 πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος ^18.604 τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς ^18.605 μολπῆς ἐξάρχοντες ἐδίνευον κατὰ μέσσους. ^18.606 ἐν δʼ ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο ^18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. ^18.608 αὐτὰρ ἐπεὶ δὴ τεῦξε σάκος μέγα τε στιβαρόν τε, ^19.28 τὸν δʼ ἠμείβετʼ ἔπειτα θεὰ Θέτις ἀργυρόπεζα· ^19.29 τέκνον μή τοι ταῦτα μετὰ φρεσὶ σῇσι μελόντων. ^19.30 τῷ μὲν ἐγὼ πειρήσω ἀλαλκεῖν ἄγρια φῦλα ^19.31 μυίας, αἵ ῥά τε φῶτας ἀρηϊφάτους κατέδουσιν· ^19.32 ἤν περ γὰρ κεῖταί γε τελεσφόρον εἰς ἐνιαυτόν, ^19.33 αἰεὶ τῷ γʼ ἔσται χρὼς ἔμπεδος, ἢ καὶ ἀρείων. ^19.34 ἀλλὰ σύ γʼ εἰς ἀγορὴν καλέσας ἥρωας Ἀχαιοὺς ^19.35 μῆνιν ἀποειπὼν Ἀγαμέμνονι ποιμένι λαῶν ^19.36 αἶψα μάλʼ ἐς πόλεμον θωρήσσεο, δύσεο δʼ ἀλκήν. ^19.95 καὶ γὰρ δή νύ ποτε Ζεὺς ἄσατο, τόν περ ἄριστον ^19.96 ἀνδρῶν ἠδὲ θεῶν φασʼ ἔμμεναι· ἀλλʼ ἄρα καὶ τὸν ^19.97 Ἥρη θῆλυς ἐοῦσα δολοφροσύνῃς ἀπάτησεν, ^19.98 ἤματι τῷ ὅτʼ ἔμελλε βίην Ἡρακληείην ^19.99 Ἀλκμήνη τέξεσθαι ἐϋστεφάνῳ ἐνὶ Θήβῃ. ^19.100 ἤτοι ὅ γʼ εὐχόμενος μετέφη πάντεσσι θεοῖσι· ^19.101 κέκλυτέ μευ πάντές τε θεοὶ πᾶσαί τε θέαιναι, ^19.102 ὄφρʼ εἴπω τά με θυμὸς ἐνὶ στήθεσσιν ἀνώγει. ^19.103 σήμερον ἄνδρα φόως δὲ μογοστόκος Εἰλείθυια ^19.104 ἐκφανεῖ, ὃς πάντεσσι περικτιόνεσσιν ἀνάξει, ^19.105 τῶν ἀνδρῶν γενεῆς οἵ θʼ αἵματος ἐξ ἐμεῦ εἰσί. ^19.106 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· ^19.107 ψευστήσεις, οὐδʼ αὖτε τέλος μύθῳ ἐπιθήσεις. ^19.108 εἰ δʼ ἄγε νῦν μοι ὄμοσσον Ὀλύμπιε καρτερὸν ὅρκον, ^19.109 ἦ μὲν τὸν πάντεσσι περικτιόνεσσιν ἀνάξειν ^19.110 ὅς κεν ἐπʼ ἤματι τῷδε πέσῃ μετὰ ποσσὶ γυναικὸς ^19.111 τῶν ἀνδρῶν οἳ σῆς ἐξ αἵματός εἰσι γενέθλης. ^19.112 ὣς ἔφατο· Ζεὺς δʼ οὔ τι δολοφροσύνην ἐνόησεν, ^19.113 ἀλλʼ ὄμοσεν μέγαν ὅρκον, ἔπειτα δὲ πολλὸν ἀάσθη. ^19.115 καρπαλίμως δʼ ἵκετʼ Ἄργος Ἀχαιικόν, ἔνθʼ ἄρα ᾔδη ^19.116 ἰφθίμην ἄλοχον Σθενέλου Περσηϊάδαο. ^19.117 ἣ δʼ ἐκύει φίλον υἱόν, ὃ δʼ ἕβδομος ἑστήκει μείς· ^19.118 ἐκ δʼ ἄγαγε πρὸ φόως δὲ καὶ ἠλιτόμηνον ἐόντα, ^19.119 Ἀλκμήνης δʼ ἀπέπαυσε τόκον, σχέθε δʼ Εἰλειθυίας. ^19.120 αὐτὴ δʼ ἀγγελέουσα Δία Κρονίωνα προσηύδα· ^19.121 Ζεῦ πάτερ ἀργικέραυνε ἔπος τί τοι ἐν φρεσὶ θήσω· ^19.122 ἤδη ἀνὴρ γέγονʼ ἐσθλὸς ὃς Ἀργείοισιν ἀνάξει ^19.123 Εὐρυσθεὺς Σθενέλοιο πάϊς Περσηϊάδαο ^19.124 σὸν γένος· οὔ οἱ ἀεικὲς ἀνασσέμεν Ἀργείοισιν. ^19.125 ὣς φάτο, τὸν δʼ ἄχος ὀξὺ κατὰ φρένα τύψε βαθεῖαν· ^19.126 αὐτίκα δʼ εἷλʼ Ἄτην κεφαλῆς λιπαροπλοκάμοιο ^19.127 χωόμενος φρεσὶν ᾗσι, καὶ ὤμοσε καρτερὸν ὅρκον ^19.128 μή ποτʼ ἐς Οὔλυμπόν τε καὶ οὐρανὸν ἀστερόεντα ^19.129 αὖτις ἐλεύσεσθαι Ἄτην, ἣ πάντας ἀᾶται. ^19.130 ὣς εἰπὼν ἔρριψεν ἀπʼ οὐρανοῦ ἀστερόεντος ^19.131 χειρὶ περιστρέψας· τάχα δʼ ἵκετο ἔργʼ ἀνθρώπων. ^19.132 τὴν αἰεὶ στενάχεσχʼ ὅθʼ ἑὸν φίλον υἱὸν ὁρῷτο ^19.133 ἔργον ἀεικὲς ἔχοντα ὑπʼ Εὐρυσθῆος ἀέθλων. ^19.136 οὐ δυνάμην λελαθέσθʼ Ἄτης ᾗ πρῶτον ἀάσθην. ^19.137 ἀλλʼ ἐπεὶ ἀασάμην καί μευ φρένας ἐξέλετο Ζεύς, ^19.407 αὐδήεντα δʼ ἔθηκε θεὰ λευκώλενος Ἥρη· ^20.104 ἥρως ἀλλʼ ἄγε καὶ σὺ θεοῖς αἰειγενέτῃσιν ^20.105 εὔχεο· καὶ δὲ σέ φασι Διὸς κούρης Ἀφροδίτης ^20.106 ἐκγεγάμεν, κεῖνος δὲ χερείονος ἐκ θεοῦ ἐστίν· ^20.107 ἣ μὲν γὰρ Διός ἐσθʼ, ἣ δʼ ἐξ ἁλίοιο γέροντος. ^20.108 ἀλλʼ ἰθὺς φέρε χαλκὸν ἀτειρέα, μηδέ σε πάμπαν ^20.109 λευγαλέοις ἐπέεσσιν ἀποτρεπέτω καὶ ἀρειῇ. ^20.315 μή ποτʼ ἐπὶ Τρώεσσιν ἀλεξήσειν κακὸν ἦμαρ, ^2
1.195 οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο, ^2
1.196 ἐξ οὗ περ πάντες ποταμοὶ καὶ πᾶσα θάλασσα ^2
1.197 καὶ πᾶσαι κρῆναι καὶ φρείατα μακρὰ νάουσιν· ^21.284 ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη ^21.285 στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, ^21.286 χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. ^21.287 τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· ^21.288 Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· ^21.289 τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν ^21.290 Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· ^21.291 ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, ^21.292 ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· ^21.293 αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· ^21.294 μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο ^21.295 πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι ^21.296 Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας ^21.297 ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. ^21.298 τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην· ^21.373 παυέσθω δὲ καὶ οὗτος· ἐγὼ δʼ ἐπὶ καὶ τόδʼ ὀμοῦμαι, ^21.375 μὴ δʼ ὁπότʼ ἂν Τροίη μαλερῷ πυρὶ πᾶσα δάηται ^21.376 καιομένη, καίωσι δʼ ἀρήϊοι υἷες Ἀχαιῶν. ^21.584 ἤματι τῷδε πόλιν πέρσειν Τρώων ἀγερώχων ^22.169 ὀφθαλμοῖσιν ὁρῶμαι· ἐμὸν δʼ ὀλοφύρεται ἦτορ ^22.170 Ἕκτορος, ὅς μοι πολλὰ βοῶν ἐπὶ μηρίʼ ἔκηεν ^22.171 Ἴδης ἐν κορυφῇσι πολυπτύχου, ἄλλοτε δʼ αὖτε ^24.134 σκύζεσθαι σοί φησι θεούς, ἑὲ δʼ ἔξοχα πάντων ^24.135 ἀθανάτων κεχολῶσθαι, ὅτι φρεσὶ μαινομένῃσιν ^24.136 Ἕκτορʼ ἔχεις παρὰ νηυσὶ κορωνίσιν οὐδʼ ἀπέλυσας. ^24.174 ὅς σευ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. ^24.424 ὣς φάτο, γήθησεν δʼ ὃ γέρων, καὶ ἀμείβετο μύθῳ· ^24.602 καὶ γάρ τʼ ἠΰκομος Νιόβη ἐμνήσατο σίτου, ^24.603 τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο ^24.604 ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες. ^24.605 τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο ^24.606 χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα, ^24.607 οὕνεκʼ ἄρα Λητοῖ ἰσάσκετο καλλιπαρῄῳ· ^24.608 φῆ δοιὼ τεκέειν, ἣ δʼ αὐτὴ γείνατο πολλούς· ^24.609 τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν. ^24.610 οἳ μὲν ἄρʼ ἐννῆμαρ κέατʼ ἐν φόνῳ, οὐδέ τις ἦεν ^24.611 κατθάψαι, λαοὺς δὲ λίθους ποίησε Κρονίων· ^24.612 τοὺς δʼ ἄρα τῇ δεκάτῃ θάψαν θεοὶ Οὐρανίωνες. ^24.613 ἣ δʼ ἄρα σίτου μνήσατʼ, ἐπεὶ κάμε δάκρυ χέουσα. ^24.614 νῦν δέ που ἐν πέτρῃσιν ἐν οὔρεσιν οἰοπόλοισιν ^24.615 ἐν Σιπύλῳ, ὅθι φασὶ θεάων ἔμμεναι εὐνὰς ^24.616 νυμφάων, αἵ τʼ ἀμφʼ Ἀχελώϊον ἐρρώσαντο, ^24.617 ἔνθα λίθος περ ἐοῦσα θεῶν ἐκ κήδεα πέσσει.' ' None

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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, " ^1.53 but then on the men themselves he let fly his stinging shafts, and struck; and constantly the pyres of the dead burned thick.For nine days the missiles of the god ranged among the host, but on the tenth Achilles called the people to assembly, for the goddess, white-armed Hera, had put it in his heart, ^1.55 ince she pitied the Danaans, when she saw them dying. When they were assembled and gathered together, among them arose and spoke swift-footed Achilles:Son of Atreus, now I think we shall return home, beaten back again, should we even escape death, ^1.192 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth, ^1.195 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ^1.205 / ^1.206 / ^1.209 Him then the goddess, bright-eyed Athene, answered:I have come from heaven to stay your anger, if you will obey, The goddess white-armed Hera sent me forth, for in her heart she loves and cares for both of you. But come, cease from strife, and do not grasp the sword with your hand. ^1.210 With words indeed taunt him, telling him how it shall be. For thus will I speak, and this thing shall truly be brought to pass. Hereafter three times as many glorious gifts shall be yours on account of this arrogance. But refrain, and obey us. In answer to her spoke swift-footed Achilles: ^1.215 It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey ^1.220 the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer, ^1.396 For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. ^1.400 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ^1.405 and the blessed gods were seized with fear of him, and did not bind Zeus. Bring this now to his remembrance, and sit by his side, and clasp his knees, in hope that he might perhaps wish to succour the Trojans, and for those others, the Achaeans, to pen them in among the sterns of their ships and around the sea as they are slain, so that they may all have profit of their king, ^1.520 and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; ^1.521 and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; ' "^1.527 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. " ^1.565 lest all the gods that are in Olympus avail you not against my drawing near, when I put forth upon you my irresistible hands. ^1.567 lest all the gods that are in Olympus avail you not against my drawing near, when I put forth upon you my irresistible hands. ' "^1.580 to dash us from our seats! for he is mightiest far. But address him with gentle words; so shall the Olympian forthwith be gracious to us. So saying, he sprang up and placed in his dear mother's hand the double cup, and spoke to her: " ^1.586 Be patient, my mother, and endure for all your grief, lest, dear as you are to me, my eyes see you stricken, and then I shall in no way be able to succour you for all my sorrow; for a hard foe is the Olympian to meet in strife. On a time before this, when I was striving to save you, ^1.591 he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, ^1.595 and smiling took in her hand the cup from her son. Then he poured wine for all the other gods from left to right, drawing forth sweet nectar from the bowl. And unquenchable laughter arose among the blessed gods, as they saw Hephaestus puffing through the palace. ^2.13 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, ^2.30 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. ^2.155 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 ^2.507 that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each ^2.547 /And with him there followed forty black ships. ^2.549 And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary, ^2.653 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. ^2.654 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, ^2.655 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ^2.659 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ' "^2.660 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " "^2.664 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " '^2.665 went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; ^2.670 and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. ^2.715 even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, ^2.730 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. ^2.732 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. ' "^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. " ^3.298 Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, ^4.5 And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding, ^4.5 Now the gods, seated by the side of Zeus, were holding assembly on the golden floor, and in their midst the queenly Hebe poured them nectar, and they with golden goblets pledged one the other as they looked forth upon the city of the Trojans. ^4.10 whereas by the side of that other laughter-loving Aphrodite ever standeth, and wardeth from him fate, and but now she saved him, when he thought to perish. But of a surety victory rests with Menelaus, dear to Ares; let us therefore take thought how these things are to be; ^4.15 whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen. ^4.19 whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen.' "^4.22 So spake he, and thereat Athene and Hera murmured, who sat side by side, and were devising ills for the Trojans. Athene verily held her peace and said naught, wroth though she was at father Zeus, and fierce anger gat hold of her; howbeit Hera's breast contained not her anger, but she spake to him, saying: " "^4.24 So spake he, and thereat Athene and Hera murmured, who sat side by side, and were devising ills for the Trojans. Athene verily held her peace and said naught, wroth though she was at father Zeus, and fierce anger gat hold of her; howbeit Hera's breast contained not her anger, but she spake to him, saying: " '^4.25 Most dread son of Cronos, what a word hast thou said! How art thou minded to render my labour vain and of none effect, and the sweat that I sweated in my toil,—aye, and my horses twain waxed weary with my summoning the host for the bane of Priam and his sons? Do thou as thou wilt; but be sure we other gods assent not all thereto. ^4.34 Then, stirred to hot anger, spake to her Zeus, the cloud-gatherer:Strange queen, wherein do Priam and the sons of Priam work thee ills so many, that thou ragest unceasingly to lay waste the well-built citadel of Ilios? If thou wert to enter within the gates and the high walls, ^4.35 and to devour Priam raw and the sons of Priam and all the Trojans besides, then perchance mightest thou heal thine anger. Do as thy pleasure is; let not this quarrel in time to come be to thee and me a grievous cause of strife between us twain. And another thing will I tell thee, and do thou lay it to heart. ^4.36 and to devour Priam raw and the sons of Priam and all the Trojans besides, then perchance mightest thou heal thine anger. Do as thy pleasure is; let not this quarrel in time to come be to thee and me a grievous cause of strife between us twain. And another thing will I tell thee, and do thou lay it to heart. ' "^4.51 Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. " "^4.52 Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. " ^4.59 For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters ^4.63 in twofold wise, for that I am eldest, and am called thy wife, whilst thou art king among all the immortals. Nay then, let us yield one to the other herein, I to thee and thou to me, and all the other immortal gods will follow with us; and do thou straightway bid Athene ^4.68 go her way into the dread din of battle of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So said she, and the father of men and gods failed not to hearken; forthwith he spake to Athene winged words: ^4.70 Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. ^4.72 Haste thee with all speed unto the host into the midst of Trojans and Achaeans, and contrive how that the Trojans may be first in defiance of their oaths to work evil upon the Achaeans that exult in their triumph. So saying, he stirred on Athene that was already eager, and down from the peaks of Olympus she went darting. ' "^4.86 So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, " "^4.89 So would many a one of Achaeans and Trojans speak. But Athene entered the throng of the Trojans in the guise of a man, even of Laodocus, son of Antenor, a valiant spearman, in quest of god-like Pandarus, if haply she might find him. And she found Lycaon's son, peerless and stalwart, " '^4.90 as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus, ^4.95 and wouldst win favour and renown in the eyes of all the Trojans, and of king Alexander most of all. From him of a surety wouldst thou before all others bear off glorious gifts, should he see Menelaus, the warlike son of Atreus, laid low by thy shaft, and set upon the grievous pyre. ^4.100 Nay, come, shoot thine arrow at glorious Menelaus, and vow to Apollo, the wolf-born god, famed for his bow, that thou wilt sacrifice a glorious hecatomb of firstling lambs, when thou shalt come to thy home, the city of sacred Zeleia. So spake Athene, and persuaded his heart in his folly. ^4.515 were urged on by the daughter of Zeus, most glorious Tritogeneia, who fared throughout the throng wheresoever she saw them giving ground. ^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 ^5.351 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. ^5.371 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? ^5.383 nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. ^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. ^5.394 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. ' "^5.407 And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "^5.409 And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " ^5.416 /the stately wife of horse-taming Diomedes. ^5.419 the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. ^5.420 And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, ^5.425 he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, ^5.430 and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager ^5.440 Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. ^5.721 Then Hera, the queenly goddess, daughter of great Cronos, went to and fro harnessing the horses of golden frontlets. and Hebe quickly put to the car on either side the curved wheels of bronze, eight-spoked, about the iron axle-tree. of these the felloe verily is of gold imperishable, ^5.725 and thereover are tires of bronze fitted, a marvel to behold; and the naves are of silver, revolving on this side and on that; and the body is plaited tight with gold and silver thongs, and two rims there are that run about it. From the body stood forth the pole of silver, and on the end ' "^5.733 thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, " "^5.734 thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, " '^5.735 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, ^5.740 and therein is Strife, therein Valour, and therein Onset, that maketh the blood run cold, and therein is the head of the dread monster, the Gorgon, dread and awful, a portent of Zeus that beareth the aegis. And upon her head she set the helmet with two horns and with bosses four, wrought of gold, and fitted with the men-at-arms of an hundred cities. ^5.755 Then the goddess, white-armed Hera, stayed the horses, and made question of Zeus most high, the son of Cronos, and spake to him:Father Zeus, hast thou no indignation with Ares for these violent deeds, that he hath destroyed so great and so goodly a host of the Achaeans recklessly and in no seemly wise to my sorrow; ^5.760 while at their ease Cypris and Apollo of the silver bow take their joy, having set on this madman that regardeth not any law? Father Zeus, wilt thou in any wise be wroth with me if I smite Ares in sorry fashion and drive him out of the battle? ^5.764 while at their ease Cypris and Apollo of the silver bow take their joy, having set on this madman that regardeth not any law? Father Zeus, wilt thou in any wise be wroth with me if I smite Ares in sorry fashion and drive him out of the battle? Then in answer spake to her Zeus, the cloud-gatherer: ^5.765 Nay, come now, rouse against him Athene, driver of the spoil, who has ever been wont above others to bring sore pain upon him. So spake he, and the goddess, white-armed Hera, failed not to hearken, but touched her horses with the the lash; and nothing loath the pair flew on between earth and starry heaven. ^5.770 As far as a man seeth with his eyes into the haze of distance as he sitteth on a place of outlook and gazeth over the wine-dark deep, even so far do the loud-neighing horses of the gods spring at a bound. But when they were come to the land of Troy and the two flowing rivers, where the Simoïs and Scamander join their streams, ^5.880 but rather settest her on, for that this pestilent maiden is thine own child. Now hath she set on the son of Tydeus, Diomedes high of heart, to vent his rage upon immortal gods. Cypris first he wounded with a thrust in close fight upon the hand at the wrist, and thereafter rushed upon mine own self as he had been a god. ^5.890 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. ^5.908 And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying. ^6.57 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: ^6.273 driver of the spoil, with burnt-offerings, when thou hast gathered together the aged wives; and the robe that seemeth to thee the fairest and amplest in thy hall, and that is dearest far to thine own self, this do thou lay upon the knees of fair-haired Athene and vow to her that thou wilt sacrifice in her temple twelve sleek heifers that have not felt the goad, ^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: ^7.411 when once they are dead, the speedy consolation of fire. But to our oaths let Zeus be witness, the loud-thundering lord of Hera. So saying, he lifted up his staff before the face of all the gods, and Idaeus went his way back to sacred Ilios. Now they were sitting in assembly, Trojans and Dardanians alike, ^8.198 his breastplate richly-dight, which Hephaestus wrought with toil. Could we but take these twain, then might I hope to make the Achaeans this very night embark upon their swift ships. ' "^8.407 hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, " "^8.408 hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, " ^9.457 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind ^10.329 For I will go straight on to the camp, even until I come to the ship of Agamemnon, where, I ween, the chieftains will be holding council, whether to flee or to fight. So spake he, and Hector took the staff in his hands, and sware to him, saying:Now be my witness Zeus himself, the loud-thundering lord of Hera, ^12.208 till the eagle, stung with pain, cast it from him to the ground, and let it fall in the midst of the throng, and himself with a loud cry sped away down the blasts of the wind. And the Trojans shuddered when they saw the writhing snake lying in the midst of them, a portent of Zeus that beareth the aegis. ^13.62 mote the twain with his staff, and filled them with valorous strength and made their limbs light, their feet and their hands above. And himself, even as a hawk, swift of flight, speedeth forth to fly, and poising himself aloft above a high sheer rock, darteth over the plain to chase some other bird; ^13.65 even so from them sped Poseidon, the Shaker of Earth. And of the twain swift Aias, son of Oïleus, was first to mark the god, and forthwith spake to Aias, son of Telamon:Aias, seeing it is one of the gods who hold Olympus that in the likeness of the seer biddeth the two of us fight beside the ships— ' "^13.234 therefore now cease thou not, but call to every man. And Poseidon, the Shaker of Earth, answered him:Idomeneus, never may that man any more return home from Troy-land, but here may he become the sport of dogs, whoso in this day's course of his own will shrinketh from fight. " ^14.135 And no blind watch did the famed Shaker of Earth keep, but went with them in likeness of an old man, and he laid hold of the right hand of Agamemnon, son of Atreus, and spake, and addressed him with winged words:Son of Atreus, now in sooth, methinks, doth the baneful heart of Achilles ^14.140 rejoice within his breast, as he beholdeth the slaughter and rout of the Achaeans, seeing he hath no understanding, no, not a whit. Nay, even so may he perish, and a god bring him low. But with thee are the blessed gods in no wise utterly wroth; nay, even yet, I ween, shall the leaders and rulers of the Trojans ^14.145 raise the dust of the wide plain, and thyself behold them fleeing to the city from the ships and huts. So saying, he shouted mightily, as he sped over the plain. Loud as nine thousand warriors, or ten thousand, cry in battle when they join in the strife of the War-god, ^14.150 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. ^14.154 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "^14.155 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "^14.159 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '^14.160 how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep ^14.165 upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. ^14.170 With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. ^14.175 Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; ^14.180 and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess ^14.185 veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: ^14.190 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? ^14.194 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, ^14.195 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. ^14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ^14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "^14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "^14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '^14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, ^14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, ^1
4.220 curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, ^1
4.225 but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, ^14.230 and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, ^14.235 and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, ^14.240 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. ^14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river ^14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, ^14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men. ^14.260 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? ^14.265 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. ^14.269 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. ^14.270 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, ^14.275 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. ^14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, ^14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, ^1
4.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, ^1
4.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. ^14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ^14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "^14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "^14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '^14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. ^14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; ^14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, ^14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, ^14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: ^14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ^14.334 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "^14.335 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "^14.339 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '^1
4.340 Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, ^1
4.345 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. ^14.350 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. ^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, ^14.365 on of Priam, that he may take the ships and win him glory? Nay, even so he saith, and vaunteth that it shall be, for that Achilles abideth by the hollow ships, filled with wrath at heart. Howbeit him shall we in no wise miss overmuch if we others bestir ourselves to bear aid one to the other. ^14.370 Nay, come, even as I shall bid, let us all obey. In the shields that are best in the host and largest let us harness ourselves, and our heads let us cover with helms all-gleaming, and in our hands take the longest spears, and so go forth. And I will lead the way, nor, methinks, ^14.375 will Hector, son of Priam, longer abide, how eager soever he be. And whoso is a man, staunch in fight, but hath a small shield on his shoulder, let him give it to a worser man, and himself harness him in a large shield. ^14.379 will Hector, son of Priam, longer abide, how eager soever he be. And whoso is a man, staunch in fight, but hath a small shield on his shoulder, let him give it to a worser man, and himself harness him in a large shield. So spake he, and they readily hearkened to him, and obeyed. And the kings themselves, albeit they were wounded, set them in array, ' "^14.380 even the son of Tydeus, and Odysseus, and Atreus' son Agamemnon. And going throughout all the host, they made exchange of battle-gear. In good armour did the good warrior harness him, and to the worse they gave the worse. Then when they had clothed their bodies in gleaming bronze, they set forth, and Poseidon, the Shaker of Earth, led them, " "^14.385 bearing in his strong hand a dread sword, long of edge, like unto the lightning, wherewith it is not permitted that any should mingle in dreadful war, but terror holds men aloof therefrom. But the Trojans over against them was glorious Hector setting in array. Then verily were strained the cords of war's most dreadful strife " "^14.387 bearing in his strong hand a dread sword, long of edge, like unto the lightning, wherewith it is not permitted that any should mingle in dreadful war, but terror holds men aloof therefrom. But the Trojans over against them was glorious Hector setting in array. Then verily were strained the cords of war's most dreadful strife " ^15.24 a band of gold that might not be broken? And in the air amid the clouds thou didst hang, and the gods had indignation throughout high Olympus; howbeit they availed not to draw nigh and loose thee. Nay, whomsoever I caught, I would seize and hurl from the threshold until he reached the earth, his strength all spent. Yet not even so was my heart ^15.25 eased of its ceaseless pain for godlike Heracles, whom thou when thou hadst leagued thee with the North Wind and suborned his blasts, didst send over the unresting sea, by thine evil devising, and thereafter didst bear him away unto well-peopled Cos. Him did I save from thence, and brought again ^15.30 to horse-pasturing Argos, albeit after he had laboured sore. of these things will I mind thee yet again, that thou mayest cease from thy beguilings, to the end that thou mayest see whether they anywise avail thee, the dalliance and the couch, wherein thou didst lie with me when thou hadst come forth from among the gods, and didst beguile me. ^15.34 to horse-pasturing Argos, albeit after he had laboured sore. of these things will I mind thee yet again, that thou mayest cease from thy beguilings, to the end that thou mayest see whether they anywise avail thee, the dalliance and the couch, wherein thou didst lie with me when thou hadst come forth from among the gods, and didst beguile me. So spake he, and the ox-eyed, queenly Hera shuddered; ^15.35 and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love, ^15.40 whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. ^15.45 But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera, ^15.100 When she had thus spoken, queenly Hera sate her down, and wroth waxed the gods throughout the hall of Zeus. And she laughed with her lips, but her forehead above her dark brows relaxed not, and, moved with indignation, she spake among them all:Fools, that in our witlessness are wroth against Zeus! ^15.185 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. ^15.236 to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector, ^15.238 to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector, ' "^15.690 but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on " "^15.693 but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on " ^16.431 even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! ^16.435 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. ^16.439 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. Then ox-eyed queenly Hera answered him: ^16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart: ^16.445 if thou send Sarpedon living to his house, bethink thee lest hereafter some other god also be minded to send his own dear son away from the fierce conflict; for many there be fighting around the great city of Priam that are sons of the immortals, and among the gods wilt thou send dread wrath. ^16.450 But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away ^16.455 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth, ^16.460 hewing honour to his dear son—his own son whom Patroclus was about to slay in the deep-soiled land of Troy, far from his native land.Now when they were come near, as they advanced one against the other, then verily did Patroclus smite glorious Thrasymelus, that was the valiant squire of the prince Sarpedon; ^16.707 But when for the fourth time he rushed on like a god, then with a terrible cry Apollo spake to him winged words:Give back, Zeus-born Patroclus. It is not fated, I tell thee, that by thy spear the city of the lordly Trojans shall be laid waste, nay, nor by that of Achilles, who is better far than thou. ^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, ^18.108 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 ^18.110 waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved, ^18.115 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. ^18.122 So also shall I, if a like fate hath been fashioned for me, lie low when I am dead. But now let me win glorious renown, and set many a one among the deep-bosomed Trojan or Dardanian dames to wipe with both hands the tears from her tender cheeks, and ceaseless moaning; ^18.168 And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words: ^18.184 Thine were the shame, if anywise he come, a corpse despitefully entreated. Then swift-footed goodly Achilles answered her:Goddess Iris, who of the gods sent thee a messenger to me? And to him again spake wind-footed, swift Iris:Hera sent me forth, the glorious wife of Zeus; ^18.394 a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, ^18.395 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ^18.399 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ' "^18.400 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " "^18.404 With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " ^18.405 but Thetis knew and Eurynome, even they that saved me. And now is Thetis come to my house; wherefore it verily behoveth me to pay unto fair-tressed Thetis the full price for the saving of my life. But do thou set before her fair entertainment, while I put aside my bellows and all my tools. ^18.478 and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, ^18.480 threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, ^18.485 and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. ^18.490 Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst ^18.495 flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, ^18.500 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, ^18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors ^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, " "^18.544 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, " '^18.545 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. ^18.549 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. ' "^18.550 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " "^18.554 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " '^18.555 boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women ^18.559 boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women ' "^18.560 prinkled the flesh with white barley in abundance, for the workers' mid-day meal. " "^18.564 prinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; " '^18.565 and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, ^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, ^18.575 and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine ^18.580 were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. ^18.585 Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. ^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. ^18.595 of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet ^18.600 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; ^18.605 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, ^19.28 yet am I sore afraid lest meantime flies enter the wounds that the bronze hath dealt on the corpse of the valiant son of Menoetius, and breed worms therein, and work shame upon his corpse—for the life is slain out of him—and so all his flesh shall rot. Then the goddess, silver-footed Thetis, answered him:My child, let not these things distress thy heart. ^19.30 From him will I essay to ward off the savage tribes, the flies that feed upon men slain in battle. For even though he lie for the full course of a year, yet shall his flesh be sound continually, or better even than now it is. But do thou call to the place of gathering the Achaean warriors, ^19.35 and renounce thy wrath against Agamemnon, shepherd of the host, and then array thee with all speed for battle and clothe thee in thy might. ^19.95 Aye, and on a time she blinded Zeus, albeit men say that he is the greatest among men and gods; yet even him Hera, that was but a woman, beguiled in her craftiness on the day when Alcmene in fair-crowned Thebe was to bring forth the mighty Heracles. ^19.100 Zeus verily spake vauntingly among all the gods: ‘Hearken unto me, all ye gods and goddesses, that I may speak what the heart in my breast biddeth me. This day shall Eileithyia, the goddess of childbirth, bring to the light a man that shall be the lord of all them that dwell round about, ^19.105 even one of the race of those men who are of me by blood.’ But with crafty mind the queenly Hera spake unto him:‘Thou wilt play the cheat, and not bring thy word to fulfillment. Nay, come, Olympian, swear me now a mighty oath that in very truth that man shall be lord of all them that dwell round about, ^19.109 even one of the race of those men who are of me by blood.’ But with crafty mind the queenly Hera spake unto him:‘Thou wilt play the cheat, and not bring thy word to fulfillment. Nay, come, Olympian, swear me now a mighty oath that in very truth that man shall be lord of all them that dwell round about, ' "^19.110 whoso this day shall fall between a woman's feet, even one of those men who are of the blood of thy stock.’ So spake she; howbeit Zeus in no wise marked her craftiness, but sware a great oath, and therewithal was blinded sore. " "^19.114 whoso this day shall fall between a woman's feet, even one of those men who are of the blood of thy stock.’ So spake she; howbeit Zeus in no wise marked her craftiness, but sware a great oath, and therewithal was blinded sore. But Hera darted down and left the peak of Olympus, " "^19.115 and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. " "^19.119 and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. " '^19.120 And herself spake to Zeus, son of Cronos, to bear him word: ‘Father Zeus, lord of the bright lightning, a word will I speak for thy heeding. Lo, even now, is born a valiant man that shall be lord over the Argives, even Eurystheus, son of Sthenelus, the son of Perseus, of thine own lineage; not unmeet is it that he be lord over the Argives.’ ^19.125 So spake she, and sharp pain smote him in the deep of his heart, and forthwith he seized Ate by her bright-tressed head, wroth in his soul, and sware a mighty oath that never again unto Olympus and the starry heaven should Ate come, she that blindeth all. ^19.129 So spake she, and sharp pain smote him in the deep of his heart, and forthwith he seized Ate by her bright-tressed head, wroth in his soul, and sware a mighty oath that never again unto Olympus and the starry heaven should Ate come, she that blindeth all. ' "^19.130 So said he, and whirling her in his hand flung her from the starry heaven, and quickly she came to the tilled fields of men. At thought of her would he ever groan, whenso he beheld his dear son in unseemly travail beneath Eurystheus' tasks. Even so I also, what time great Hector of the flashing helm " "^19.133 So said he, and whirling her in his hand flung her from the starry heaven, and quickly she came to the tilled fields of men. At thought of her would he ever groan, whenso he beheld his dear son in unseemly travail beneath Eurystheus' tasks. Even so I also, what time great Hector of the flashing helm " ^19.136 was making havoc of the Argives at the sterns of the ships, could not forget Ate, of whom at the first I was made blind. Howbeit seeing I was blinded, and Zeus robbed me of my wits, fain am I to make amends and to give requital past counting. Nay, rouse thee for battle, and rouse withal the rest of thy people. ^19.407 on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, ^20.104 till it have pierced through the flesh of man. Howbeit were a god to stretch with even hand the issue of war, then not lightly should he vanquish me, nay, not though he vaunt him to be wholly wrought of bronze. Then in answer to him spake the prince Apollo, son of Zeus:Nay, warrior, come, pray thou also ^20.105 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. ^20.109 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. ^20.315 have sworn oaths full many among the immortals never to ward off from the Trojans the day of evil, nay, not when all Troy shall burn in the burning of consuming fire, and the warlike sons of the Achaeans shall be the burners thereof. Now when Poseidon, the Shaker of Earth, heard this, he went his way amid the battle and the hurtling of spears, ^2
1.195 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. ^21.284 then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene ^21.285 drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— ^21.290 and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle ^21.295 until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory. ^21.373 beyond all others? I verily am not so much at fault in thine eyes, as are all those others that are helpers of the Trojans. Howbeit I will refrain me, if so thou biddest, and let him also refrain. And I will furthermore swear this oath, never to ward off from the Trojans the day of evil, ^21.375 nay, not when all Troy shall burn with the burning of consuming fire, and the warlike sons of the Achaeans shall be the burners thereof. But when the goddess, white-armed Hera, heard this plea, forthwith she spake unto Hephaestus, her dear son:Hephaestus, withhold thee, my glorious son; it is nowise seemly ^21.584 refused to flee till he should make trial of Achilles, but held before him his shield that was well-balanced upon every side, and aimed at Achilles with his spear, and shouted aloud:Verily, I ween, thou hopest in thy heart, glorious Achilles, ^22.169 even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow ^22.170 for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel ^22.181 to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. ' "^24.134 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, " '^24.135 and that himself above all immortals is filled with wrath, for that in the fury of thine heart thou holdest Hector at the beaked ships, and gavest him not back. Nay come, give him up, and take ransom for the dead. Then in answer to her spake Achilles, swift of foot:So let it be; whoso bringeth ransom, let him bear away the dead, ^24.174 oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. ^24.424 neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying: ^24.602 and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. ^24.605 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. ^24.609 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. ' "^24.610 For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains, " "^24.614 For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains, " '^24.615 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, ^24.617 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, ' " None

4. Homeric Hymns, To Aphrodite, 5, 26-28, 59-63 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera • Hera, Hestia and • Hera, Homeric hymns • Hera, angry • Hera, in Judgment of Paris scenes • Hera, invoking • Hera, oaths sworn by • Hestia, Hera and • Zeus,oaths invoking, marriage bed with Hera

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Gera (2014), Judith, 329; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123, 261; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 198

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5 On earth and in the sea. They all hold dear ²⁶ She swore a great oath, which would come to be'²⁷ Fulfilled, by touching Father Zeus’s head. ²⁸ She’d be a virgin evermore, she said. ⁵⁹ And precinct were. She entered there, and tight ⁶⁰ She shut the doors, those doors that shone so bright. ⁶¹ The Graces bathed her with the oil that’s seen ⁶² Upon the deathless gods with heavenly sheen, ⁶³ Fragrant and sweet. Her rich clothes they arrayed ' None

5. Homeric Hymns, To Hermes, 4 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hera • Hera, Homeric hymns • Hera, angry • Hera, suckling

Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 26; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84, 281

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4 The herald of the gods and progeny'' None

6. Hymn To Dionysus, To Dionysus, 7.11 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hera • Hera, Basileia • Hera, Eleutheria • Hera, angry • Hera, enthroned • Hera, fettered

Found in books: Bernabe et al. (2013), Redefining Dionysos, 246; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274

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7.11 Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews’ privileges were engraven.^7.11 yet, he said, that he would immediately bestow rewards and dignities on those that had fought the most bravely, and with greater force, and had signalized their conduct in the most glorious manner, and had made his army more famous by their noble exploits; and that no one who had been willing to take more pains than another should miss of a just retribution for the same; ' None

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera • Hera, angry • Hera, statue • marriage, Zeus and Hera

Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 135; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 27

8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera • Juno (Hera),, ekphrasis linked to temple of

Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 54

9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ares, Hera and • Hera • Hera, • Hera, Ares and • Hera, Basileia • Hera, Eleutheria • Hera, Pambasileia • Hera, Teleia • Hera, and Zeus • Hera, angry • Hera, anti-nurse • Hera, boopis • Hera, canonical portrait • Hera, chrysothronos • Hera, cycle • Hera, enthroned • Hera, eukomos • Hera, fettered • Hera, homothronos • Hera, in Judgment of Paris scenes • Hera, leukolenos • Hera, oaths sworn by • Hera, parthenogenesis • Hera, potnia • Hera, suckling • Hera, tutelary • Hera, wound • Juno (Hera),, ekphrasis linked to temple of • Juno/Hera • Zeus, and Hera • marriage, Zeus and Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 206; Bowie (2021), Essays on Ancient Greek Literature and Culture, 544, 547; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 56; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 30; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 41; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 141; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15, 28, 35, 37, 63, 70, 148, 262, 274, 279, 308; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261, 283; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 257; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 162; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 71; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 107

10. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Argos, cult statues of Hera at • Hera • Hera, Homeric hymns • Hera, Rhea and • Hera, Zeus and • Hera, angry • Hera, chthonian • Hera, images and iconography • Hera, maternity • Hera, oaths sworn by • Hera, origins and development • Hera, parthenogenesis • Hera, “sacred wedding” to Zeus • Rhea, Hera and • Zeus, Hera and • Zeus, “sacred wedding” to Hera • cuckoos, associated with Hera • marriage, Zeus and Hera • weddings and marriages, Hera and • weddings and marriages, “sacred wedding” of Zeus and Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 138; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 26; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 50, 58, 65, 76, 80, 84; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 51; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 197; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 55; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 401

11. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hera • Hera,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 721, 724, 729; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 5; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 54

12. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hera, • Hera, Aeolian Goddess • Hera, genetrix/progenetrix

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 240, 721; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 195

13. Aeschylus, Agamemnon, 91, 687-690 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera (goddess) • Hera, Teleia • Hera, elicits oaths

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 359; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 289; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 58

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91 βωμοὶ δώροισι φλέγονται· ⁶⁸⁷ κῆ θʼ Ἑλέναν; ἐπεὶ πρεπόντως'⁶⁸⁸ ἑλένας, ἕλανδρος, ἑλέ-' '⁶⁹⁰ πτολις, ἐκ τῶν ἁβροτίμων ' None

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91 And here and there, heaven-high the torch uplifts 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, ' None

14. Aeschylus, Prometheus Bound, 562-563, 592, 704, 812 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, angry • Juno (also Hera)

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 568; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 144; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296

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562 τόνδε χαλινοῖς ἐν πετρίνοισιν'⁵⁶³ χειμαζόμενον; ⁵⁹² Ἥρᾳ στυγητὸς πρὸς βίαν γυμνάζεται. Ἰώ ⁷⁰⁴ τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. ⁸¹² ἵησι σεπτὸν Νεῖλος εὔποτον ῥέος. ' None

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562 What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction? '⁵⁶³ What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction? ⁵⁹² daughter of Inachus? It is she who fires the heart of Zeus with passion, and now, through Hera’s hate, is disciplined by force with interminable wandering. Io ⁷⁰⁴ You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. ⁸¹² Follow along its banks until you reach the cataract, where, from the Bybline mountains, , 87; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 285

16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Dionysos, and Hera • Hera • Hera, and Dionysos • Hera, angry • Hera, parthenogenesis • Hera-cloud • Proitids, and Argive Hera • marriage, Zeus and Hera

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 568; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167, 275, 280, 281; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 155, 160, 161; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237, 243; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30

17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, angry • Hera, anti-nurse • Hera, suckling • Hera, wound

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 48, 53, 54; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70

18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, Hera • Hera • Hera, Aigophagos • Hera, Akraia • Hera, Antheia • Hera, Argeia • Hera, Argeia Heleia Basileia • Hera, Teleia • Hera, and monsters • Hera, angry • Hera, chrysothronos • Hera, chthonian • Hera, in cult • Hera, statue • Proitids, and Argive Hera • marriage, Zeus and Hera • revenge, of Hera in Heracles

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 36, 61, 106, 111; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 214; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 35, 71, 107, 109, 238, 253, 254; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 87

19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, angry • Hera-cloud

Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 201; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 97, 99; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 52

20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, Syzygos • Hera, Teleia • Hera, angry • Hera, anti-nurse • Hera, boopis • Hera, canonical portrait • Hera, chthonian • Hera, eroticised • Hera, hyperochotate • Hera, leukolenos • Hera, nurse • Hera, parthenos • Hera, raped • Hera-cloud • Hera-cloud,, agency of

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 569; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 31; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 77, 78, 79, 80, 81, 82, 84, 88, 104, 105, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 20, 25, 26, 69, 251, 278, 308, 312

21. Euripides, Bacchae, 59, 94-98, 130, 212, 215-234, 242-245, 286-294 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, angry

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 86; Bernabe et al. (2013), Redefining Dionysos, 146, 314, 359, 362; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 146, 210; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 268; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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59 τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα, ⁹⁴ λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, ⁹⁶ κατὰ μηρῷ δὲ καλύψας ⁹⁷ χρυσέαισιν συνερείδει ⁹⁸ περόναις κρυπτὸν ἀφʼ Ἥρας. ¹³⁰ παρὰ δὲ μαινόμενοι Σάτυροι²¹² Πενθεὺς πρὸς οἴκους ὅδε διὰ σπουδῆς περᾷ, ²¹⁵ ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, ²¹⁶ κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, ²¹⁷ γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι ²¹⁸ πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις ²¹⁹ ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα ²²⁰ Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· ²²¹ πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι ²²² κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν ²²³ πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, ²²⁴ πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, ²²⁵ τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. ²²⁶ ²²⁷ σῴζουσι πανδήμοισι πρόσπολοι στέγαις· ²²⁸ ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, ²²⁹ Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, ²³⁰ Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. ²³¹ καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν ²³² παύσω κακούργου τῆσδε βακχείας τάχα. ²³⁴ γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, ²⁴³ ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός, ²⁴⁴ ὃς ἐκπυροῦται λαμπάσιν κεραυνίαις ²⁴⁵ σὺν μητρί, Δίους ὅτι γάμους ἐψεύσατο. ²⁸⁶ ²⁸⁷ μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. ²⁸⁸ ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου ²⁸⁹ Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, ²⁹⁰ Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· ²⁹¹ Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. ²⁹² ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου ²⁹³ αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, ^2
94 Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν ' None

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59 But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself, ⁹⁴ the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, ⁹⁵ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate ¹³⁰ nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru²¹² Since you do not see this light, Teiresias, I will be your interpreter. Pentheus, child of Echion, to whom I gave control of this land, is coming here to the house now in haste. How fluttered he is! What new matter will he tell us? Pentheu ²¹⁵ I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance ²²⁰ this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; ²²⁵ but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and ²³⁰ Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, ²⁴² I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning, ²⁴⁵ because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is?But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skin ²⁸⁶ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁹⁰ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, ' None

22. Euripides, Electra, 171, 173-174 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Hera • Hera, Antheia • Hera, agriculture

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 281; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 128, 134, 143, 146, 147, 160, 170, 205; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 121

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171 ἀγγέλλει δ' ὅτι νῦν τριταί-"¹⁷³ ̓Αργεῖοι, πᾶσαι δὲ παρ' ̔́Η-" '¹⁷⁴ ραν μέλλουσιν παρθενικαὶ στείχειν.' "" None

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171 a mountain walker; he reports that the Argives are proclaiming a sacrifice for the third day from now, and that all maidens are to go to Hera’s temple. Electra¹⁷³ a mountain walker; he reports that the Argives are proclaiming a sacrifice for the third day from now, and that all maidens are to go to Hera’s temple. Electra ' None

23. Euripides, Hercules Furens, 1351-1357 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera, in cult • revenge, of Hera in Heracles

Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 228; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 84, 86

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1351 will never be able to withstand even a man’s weapon. I will be steadfast in living; I will go to your city, with grateful thanks for all you offer me.'¹³⁵² will never be able to withstand even a man’s weapon. I will be steadfast in living; I will go to your city, with grateful thanks for all you offer me. ¹³⁵⁵ that I should come to this, to let the tear-drop fall. But now, it seems, I must be fortune’s slave. Well, let it pass; my old father, you see me go forth to exile, and in me you see my own children’s murderer. ' None

24. Euripides, Medea, 663-758, 846-855, 1329-1340, 1378-1379, 1381-1383 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera Akraia • Hera, Acraea • Hera, Akraia • Hera, Limenia • Hera, leukolenos • revenge, of Hera in Heracles

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 135, 137; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 91, 93; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 205; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 178

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663 Μήδεια, χαῖρε: τοῦδε γὰρ προοίμιον ⁶⁶⁴ κάλλιον οὐδεὶς οἶδε προσφωνεῖν φίλους. ⁶⁶⁵ ὦ χαῖρε καὶ σύ, παῖ σοφοῦ Πανδίονος,' "⁶⁶⁶ Αἰγεῦ. πόθεν γῆς τῆσδ' ἐπιστρωφᾷ πέδον;" '⁶⁶⁷ Φοίβου παλαιὸν ἐκλιπὼν χρηστήριον.' "⁶⁶⁸ τί δ' ὀμφαλὸν γῆς θεσπιῳδὸν ἐστάλης;" "⁶⁶⁹ παίδων ἐρευνῶν σπέρμ' ὅπως γένοιτό μοι." "⁶⁷⁰ πρὸς θεῶν, ἄπαις γὰρ δεῦρ' ἀεὶ τείνεις βίον;" '⁶⁷¹ ἄπαιδές ἐσμεν δαίμονός τινος τύχῃ. ⁶⁷² δάμαρτος οὔσης ἢ λέχους ἄπειρος ὤν; ⁶⁷³ οὐκ ἐσμὲν εὐνῆς ἄζυγες γαμηλίου. ⁶⁷⁴ τί δῆτα Φοῖβος εἶπέ σοι παίδων πέρι;' "⁶⁷⁵ σοφώτερ' ἢ κατ' ἄνδρα συμβαλεῖν ἔπη." '⁶⁷⁶ θέμις μὲν ἡμᾶς χρησμὸν εἰδέναι θεοῦ;' "⁶⁷⁷ μάλιστ', ἐπεί τοι καὶ σοφῆς δεῖται φρενός." "⁶⁷⁸ τί δῆτ' ἔχρησε; λέξον, εἰ θέμις κλύειν." '⁶⁷⁹ ἀσκοῦ με τὸν προύχοντα μὴ λῦσαι πόδα...' "⁶⁸⁰ πρὶν ἂν τί δράσῃς ἢ τίν' ἐξίκῃ χθόνα;" '⁶⁸¹ πρὶν ἂν πατρῴαν αὖθις ἑστίαν μόλω.' "⁶⁸² σὺ δ' ὡς τί χρῄζων τήνδε ναυστολεῖς χθόνα;" '⁶⁸³ Πιτθεύς τις ἔστι, γῆς ἄναξ Τροζηνίας. ⁶⁸⁴ παῖς, ὡς λέγουσι, Πέλοπος, εὐσεβέστατος. ⁶⁸⁵ τούτῳ θεοῦ μάντευμα κοινῶσαι θέλω. ⁶⁸⁶ σοφὸς γὰρ ἁνὴρ καὶ τρίβων τὰ τοιάδε. ⁶⁸⁷ κἀμοί γε πάντων φίλτατος δορυξένων.' "⁶⁸⁸ ἀλλ' εὐτυχοίης καὶ τύχοις ὅσων ἐρᾷς." "⁶⁸⁹ τί γὰρ σὸν ὄμμα χρώς τε συντέτηχ' ὅδε;" '⁶⁹⁰ Αἰγεῦ, κάκιστός ἐστί μοι πάντων πόσις. ⁶⁹¹ τί φῄς; σαφῶς μοι σὰς φράσον δυσθυμίας.' "⁶⁹² ἀδικεῖ μ' ̓Ιάσων οὐδὲν ἐξ ἐμοῦ παθών." '⁶⁹³ τί χρῆμα δράσας; φράζε μοι σαφέστερον.' "⁶⁹⁴ γυναῖκ' ἐφ' ἡμῖν δεσπότιν δόμων ἔχει." "⁶⁹⁵ οὔ που τετόλμηκ' ἔργον αἴσχιστον τόδε;" "⁶⁹⁶ σάφ' ἴσθ': ἄτιμοι δ' ἐσμὲν οἱ πρὸ τοῦ φίλοι." '⁶⁹⁷ πότερον ἐρασθεὶς ἢ σὸν ἐχθαίρων λέχος;' "⁶⁹⁸ μέγαν γ' ἔρωτα: πιστὸς οὐκ ἔφυ φίλοις." '⁶⁹⁹ ἴτω νυν, εἴπερ, ὡς λέγεις, ἐστὶν κακός. ⁷⁰⁰ ἀνδρῶν τυράννων κῆδος ἠράσθη λαβεῖν.' "⁷⁰¹ δίδωσι δ' αὐτῷ τίς; πέραινέ μοι λόγον." '⁷⁰² Κρέων, ὃς ἄρχει τῆσδε γῆς Κορινθίας.' "⁷⁰³ συγγνωστὰ μέντἄρ' ἦν σε λυπεῖσθαι, γύναι." "⁷⁰⁴ ὄλωλα: καὶ πρός γ' ἐξελαύνομαι χθονός." "⁷⁰⁵ πρὸς τοῦ; τόδ' ἄλλο καινὸν αὖ λέγεις κακόν." "⁷⁰⁶ Κρέων μ' ἐλαύνει φυγάδα γῆς Κορινθίας." "⁷⁰⁷ ἐᾷ δ' ̓Ιάσων; οὐδὲ ταῦτ' ἐπῄνεσα." '⁷⁰⁸ λόγῳ μὲν οὐχί, καρτερεῖν δὲ βούλεται.' "⁷⁰⁹ ἀλλ' ἄντομαί σε τῆσδε πρὸς γενειάδος" '⁷¹⁰ γονάτων τε τῶν σῶν ἱκεσία τε γίγνομαι, ⁷¹¹ οἴκτιρον οἴκτιρόν με τὴν δυσδαίμονα' "⁷¹² καὶ μή μ' ἔρημον ἐκπεσοῦσαν εἰσίδῃς," '⁷¹³ δέξαι δὲ χώρᾳ καὶ δόμοις ἐφέστιον. ⁷¹⁴ οὕτως ἔρως σοὶ πρὸς θεῶν τελεσφόρος ⁷¹⁵ γένοιτο παίδων καὐτὸς ὄλβιος θάνοις.' "⁷¹⁶ εὕρημα δ' οὐκ οἶσθ' οἷον ηὕρηκας τόδε:" "⁷¹⁷ παύσω γέ ς' ὄντ' ἄπαιδα καὶ παίδων γονὰς" "⁷¹⁸ σπεῖραί σε θήσω: τοιάδ' οἶδα φάρμακα." '⁷¹⁹ πολλῶν ἕκατι τήνδε σοι δοῦναι χάριν, ⁷²⁰ γύναι, πρόθυμός εἰμι, πρῶτα μὲν θεῶν, ⁷²¹ ἔπειτα παίδων ὧν ἐπαγγέλλῃ γονάς: ⁷²² ἐς τοῦτο γὰρ δὴ φροῦδός εἰμι πᾶς ἐγώ.' "⁷²³ οὕτω δ' ἔχει μοι: σοῦ μὲν ἐλθούσης χθόνα," '⁷²⁴ πειράσομαί σου προξενεῖν δίκαιος ὤν. ⁷²⁵ τοσόνδε μέντοι σοι προσημαίνω, γύναι:' "⁷²⁶ ἐκ τῆσδε μὲν γῆς οὔ ς' ἄγειν βουλήσομαι," "⁷²⁷ αὐτὴ δ' ἐάνπερ εἰς ἐμοὺς ἔλθῃς δόμους," '⁷²⁸ μενεῖς ἄσυλος κοὔ σε μὴ μεθῶ τινι.' "⁷²⁹ ἐκ τῆσδε δ' αὐτὴ γῆς ἀπαλλάσσου πόδα:" '⁷³⁰ ἀναίτιος γὰρ καὶ ξένοις εἶναι θέλω.' "⁷³¹ ἔσται τάδ': ἀλλὰ πίστις εἰ γένοιτό μοι" "⁷³² τούτων, ἔχοιμ' ἂν πάντα πρὸς σέθεν καλῶς." '⁷³³ μῶν οὐ πέποιθας; ἢ τί σοι τὸ δυσχερές;' "⁷³⁴ πέποιθα: Πελίου δ' ἐχθρός ἐστί μοι δόμος" "⁷³⁵ Κρέων τε. τούτοις δ' ὁρκίοισι μὲν ζυγεὶς" "⁷³⁶ ἄγουσιν οὐ μεθεῖ' ἂν ἐκ γαίας ἐμέ:" '⁷³⁷ λόγοις δὲ συμβὰς καὶ θεῶν ἀνώμοτος' "⁷³⁸ φίλος γένοι' ἂν κἀπικηρυκεύμασιν" "⁷³⁹ τάχ' ἂν πίθοιο: τἀμὰ μὲν γὰρ ἀσθενῆ," "⁷⁴⁰ τοῖς δ' ὄλβος ἐστὶ καὶ δόμος τυραννικός." '⁷⁴¹ πολλὴν ἔδειξας ἐν λόγοις προμηθίαν:' "⁷⁴² ἀλλ', εἰ δοκεῖ σοι, δρᾶν τάδ' οὐκ ἀφίσταμαι." "⁷⁴³ ἐμοί τε γὰρ τάδ' ἐστὶν ἀσφαλέστερα," "⁷⁴⁴ σκῆψίν τιν' ἐχθροῖς σοῖς ἔχοντα δεικνύναι," "⁷⁴⁵ τὸ σόν τ' ἄραρε μᾶλλον: ἐξηγοῦ θεούς." "⁷⁴⁶ ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς" '⁷⁴⁷ τοὐμοῦ θεῶν τε συντιθεὶς ἅπαν γένος. ⁷⁴⁸ τί χρῆμα δράσειν ἢ τί μὴ δράσειν; λέγε.' "⁷⁴⁹ μήτ' αὐτὸς ἐκ γῆς σῆς ἔμ' ἐκβαλεῖν ποτε," "⁷⁵⁰ μήτ', ἄλλος ἤν τις τῶν ἐμῶν ἐχθρῶν ἄγειν" '⁷⁵¹ χρῄζῃ, μεθήσειν ζῶν ἑκουσίῳ τρόπῳ.' "⁷⁵² ὄμνυμι Γαῖαν ̔Ηλίου θ' ἁγνὸν σέλας" '⁷⁵³ θεούς τε πάντας ἐμμενεῖν ἅ σου κλύω.' "⁷⁵⁴ ἀρκεῖ: τί δ' ὅρκῳ τῷδε μὴ 'μμένων πάθοις;" '⁷⁵⁵ ἃ τοῖσι δυσσεβοῦσι γίγνεται βροτῶν. ⁷⁵⁶ χαίρων πορεύου: πάντα γὰρ καλῶς ἔχει.' "⁷⁵⁷ κἀγὼ πόλιν σὴν ὡς τάχιστ' ἀφίξομαι," "⁷⁵⁸ πράξας' ἃ μέλλω καὶ τυχοῦς' ἃ βούλομαι." ⁸⁴⁶ πῶς οὖν ἱερῶν ποταμῶν ⁸⁴⁷ ἢ πόλις ἢ θεῶν ⁸⁴⁸ πόμπιμός σε χώρα ⁸⁴⁹ τὰν παιδολέτειραν ἕ-' "⁸⁵⁰ ξει, τὰν οὐχ ὁσίαν, μετ' ἀστῶν;" '⁸⁵¹ σκέψαι τεκέων πλα- ⁸⁵² γάν, σκέψαι φόνον οἷον αἴρῃ. ⁸⁵³ μή, πρὸς γονάτων σε πάν- ⁸⁵⁴ τᾳ πάντως ἱκετεύομεν, ⁸⁵⁵ τέκνα φονεύσῃς.' "¹³²⁹ ὄλοι'. ἐγὼ δὲ νῦν φρονῶ, τότ' οὐ φρονῶν,"¹³³⁰ ὅτ' ἐκ δόμων σε βαρβάρου τ' ἀπὸ χθονὸς" "¹³³¹ ̔́Ελλην' ἐς οἶκον ἠγόμην, κακὸν μέγα," "¹³³² πατρός τε καὶ γῆς προδότιν ἥ ς' ἐθρέψατο." "¹³³³ τὸν σὸν δ' ἀλάστορ' εἰς ἔμ' ἔσκηψαν θεοί:" '¹³³⁴ κτανοῦσα γὰρ δὴ σὸν κάσιν παρέστιον ¹³³⁵ τὸ καλλίπρῳρον εἰσέβης ̓Αργοῦς σκάφος. ¹³³⁶ ἤρξω μὲν ἐκ τοιῶνδε: νυμφευθεῖσα δὲ' "¹³³⁷ παρ' ἀνδρὶ τῷδε καὶ τεκοῦσά μοι τέκνα," "¹³³⁸ εὐνῆς ἕκατι καὶ λέχους σφ' ἀπώλεσας." "¹³³⁹ οὐκ ἔστιν ἥτις τοῦτ' ἂν ̔Ελληνὶς γυνὴ" "¹³⁴⁰ ἔτλη ποθ', ὧν γε πρόσθεν ἠξίουν ἐγὼ" "¹³⁷⁸ οὐ δῆτ', ἐπεί σφας τῇδ' ἐγὼ θάψω χερί," "¹³⁷⁹ φέρους' ἐς ̔́Ηρας τέμενος ̓Ακραίας θεοῦ," ¹³⁸¹ τύμβους ἀνασπῶν: γῇ δὲ τῇδε Σισύφου ¹³⁸² σεμνὴν ἑορτὴν καὶ τέλη προσάψομεν ¹³⁸³ τὸ λοιπὸν ἀντὶ τοῦδε δυσσεβοῦς φόνου. " None

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663 All hail, Medea! no man knoweth fairer prelude to the greeting of friends than this. Medea ⁶⁶⁵ All hail to thee likewise, Aegeus, son of wise Pandion. Whence comest thou to this land? Aegeu ⁶⁶⁷ From Phoebus’ ancient oracle. Medea ⁶⁶⁸ What took thee on thy travels to the prophetic centre of the earth? Aegeu ⁶⁶⁹ The wish to ask how I might raise up seed unto myself. Medea ⁶⁷⁰ Pray tell me, hast thou till now dragged on a childless life? Aegeu ⁶⁷¹ I have no child owing to the visitation of some god. Medea ⁶⁷² Hast thou a wife, or hast thou never known the married state? Aegeu ⁶⁷³ I have a wife joined to me in wedlock’s bond. Medea ⁶⁷⁴ What said Phoebus to thee as to children? Aegeu ⁶⁷⁵ Words too subtle for man to comprehend. Medea ⁶⁷⁶ Surely I may learn the god’s answer? Aegeu ⁶⁷⁷ Most assuredly, for it is just thy subtle wit it needs. Medea ⁶⁷⁸ What said the god? speak, if I may hear it. Aegeu ⁶⁷⁹ He bade me not loose the wineskin’s pendent neck. i.e., enjoined strict chastity. Medea ⁶⁸⁰ Till when? what must thou do first, what country visit? Aegeu ⁶⁸¹ Till I to my native home return. Medea ⁶⁸² What object hast thou in sailing to this land? Aegeu ⁶⁸³ O’er Troezen’s realm is Pittheus king. Medea ⁶⁸⁴ Pelops’ son, a man devout they say. Aegeu ⁶⁸⁵ To him I fain would impart the oracle of the god. Medea ⁶⁸⁶ The man is shrewd and versed in such-like lore. Aegeu ⁶⁸⁷ Aye, and to me the dearest of all my warrior friends. Medea ⁶⁸⁸ Good luck to thee! success to all thy wishes! Aegeu ⁶⁸⁹ But why that downcast eye, that wasted cheek? Medea ⁶⁹⁰ O Aegeus, my husband has proved a monster of iniquity. Aegeu ⁶⁹¹ What meanest thou? explain to me clearly the cause of thy despondency. Medea ⁶⁹² Jason is wronging me though I have given him no cause. Aegeu ⁶⁹³ What hath he done? tell me more clearly. Medea ⁶⁹⁴ He is taking another wife to succeed me as mistress of his house. Aegeu ⁶⁹⁵ Can he have brought himself to such a dastard deed? Medea ⁶⁹⁶ Be assured thereof; I, whom he loved of yore, am in dishonour now. Aegeu ⁶⁹⁷ Hath he found a new love? or does he loathe thy bed? Medea ⁶⁹⁸ Much in love is he! A traitor to his friend is he become. Aegeu ⁶⁹⁹ Enough! if he is a villain as thou sayest. Medea ⁷⁰⁰ The alliance he is so much enamoured of is with a princess. Aegeu ⁷⁰¹ Who gives his daughter to him? go on, I pray. Medea ⁷⁰² Creon, who is lord of this land of Corinth. Aegeu ⁷⁰³ Lady, I can well pardon thy grief. Medea ⁷⁰⁴ I am undone, and more than that, am banished from the land. Aegeu ⁷⁰⁵ By whom? fresh woe this word of thine unfolds. Medea ⁷⁰⁶ Creon drives me forth in exile from Corinth. Aegeu ⁷⁰⁷ Doth Jason allow it? This too I blame him for. Medea ⁷⁰⁸ Not in words, but he will not stand out against it. Ο, I implore thee by this beard ⁷¹⁰ and by thy knees, in suppliant posture, pity, O pity my sorrows; do not see me cast forth forlorn, but receive me in thy country, to a seat within thy halls. So may thy wish by heaven’s grace be crowned with a full harvest ⁷¹⁵ of offspring, and may thy life close in happiness! Thou knowest not the rare good luck thou findest here, for I will make thy childlessness to cease and cause thee to beget fair issue; so potent are the spells I know. Aegeu ⁷¹⁹ Lady, on many grounds I am most fain to grant thee this thy boon, ⁷²⁰ first for the gods’ sake, next for the children whom thou dost promise I shall beget; for in respect of this I am completely lost. The Schol. gives two interpretations of φροῦδος , (1) I am ruined as far as begetting children goes. (2) I am entirely devoted to doing so. Neither is satisfactory owing to want of parallel passages. ’Tis thus with me; if e’er thou reach my land, I will attempt to champion thee as I am bound to do. ⁷²⁵ Only one warning I do give thee first, lady; I will not from this land bear thee away, yet if of thyself thou reach my halls, there shalt thou bide in safety and I will never yield thee up to any man. But from this land escape without my aid, ⁷³⁰ for I have no wish to incur the blame of my allies as well. i.e., as well as Jason. Medea ⁷³¹ It shall be even so; but wouldst thou pledge thy word to this, I should in all be well content with thee. Aegeu ⁷³³ Surely thou dost trust me? or is there aught that troubles thee? Medea ⁷³⁴ Thee I trust; but Pelias’ house and Creon are my foes. ⁷³⁵ Wherefore, if thou art bound by an oath, thou wilt not give To avoid the very doubtful form μεθεῖς = μεθείης some read μεθεῖ’ ἂν . me up to them when they come to drag me from the land, but, having entered into a compact and sworn Reading ἐνώμοτος . Hermann changes καὶ into μὴ . A simpler change, supported by a Schol., and one MS., would be to read ἀνωμοτος = whereas if thou only make a verbal compact, without oath, thou mightest be persuaded, etc. The whole passage is, as it stands, probably corrupt; numerous emendations have been proposed. If the above emendation be adopted, it will be necessary to alter οὐκ ἂν πίθοιο for which Munro proposed ὀκνῶν πίθοιο = and fearing their demands of surrender thou mightest yield. Wecklein, τάχ’ ἂν τίθοι σε (adopted by Nauck), is tempting. by heaven as well, thou wilt become my friend and disregard their overtures. Weak is any aid of mine, ⁷⁴⁰ whilst they have wealth and a princely house. Aegeu ⁷⁴¹ Lady, thy words show much foresight, so if this is thy will, I do not refuse. For I shall feel secure and safe if I have some pretext to offer to thy foes, ⁷⁴⁵ and thy case too the firmer stands. Now name thy gods. Medea ⁷⁴⁶ Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu ⁷⁴⁸ What shall I swear to do, from what refrain? tell me that. Medea ⁷⁴⁹ Swear that thou wilt never of thyself expel me from thy land, ⁷⁵⁰ nor, whilst life is thine, permit any other, one of my foes maybe, to hale me thence if so he will. Aegeu ⁷⁵² By earth I swear, by the sun-god’s holy beam and by all the host of heaven that I will stand fast to the terms, I hear thee make. Medea ⁷⁵⁴ ’Tis enough. If thou shouldst break this oath, what curse dost thou invoke upon thyself? Aegeu ⁷⁵⁵ Whate’er betides the impious. Medea ⁷⁵⁶ Go in peace; all is well, and I with what speed I may, will to thy city come, when I have wrought my purpose and obtained my wish. Choru ⁸⁴⁶ How then shall the city of sacred streams, the land that welcomes those it loves, receive thee, the murderess of thy children, ⁸⁵⁰ thee whose presence with others is a pollution? Think on the murder of thy children, consider the bloody deed thou takest on thee. Nay, by thy knees we, one and all, implore thee, ⁸⁵⁵ lay not thy babes. Choru ¹³²⁹ who hadst the heart to stab thy babes, thou their mother, leaving me undone and childless; this hast thou done and still dost gaze upon the sun and earth after this deed most impious. Curses on thee! I now perceive what then I missed'¹³³⁰ in the day I brought thee, fraught with doom, from thy home in a barbarian land to dwell in Hellas, traitress to thy sire and to the land that nurtured thee. On me the gods have hurled the curse that dogged thy steps, for thou didst slay thy brother at his hearth ¹³³⁵ ere thou cam’st aboard our fair ship Argo. Such was the outset of thy life of crime; then didst thou wed with me, and having born me sons to glut thy passion’s lust, thou now hast slain them. Not one amongst the wives of Hellas e’er had dared ¹³⁴⁰ this deed; yet before them all I chose thee for my wife, wedding a foe to be my doom, no woman, but a lioness fiercer than Tyrrhene Scylla in nature. But with reproaches heaped a thousandfold ¹³⁷⁸ No, never! I will bury them myself, bearing them to Hera’s sacred field, who watches o’er the Cape, 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, ' None

25. Herodotus, Histories, 1.31, 1.60-1.61, 1.105, 1.131, 1.181, 2.50-2.53, 2.117, 2.135, 2.137, 2.146, 2.171, 3.39, 3.48, 3.59-3.60, 5.59-5.61, 5.83, 5.92, 5.105, 6.61, 6.80-6.82, 6.105, 7.178, 7.189, 7.191, 7.219, 8.37, 8.122, 9.34, 9.61-9.62 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Charites (Graces), Hera and • Dionysus, Hera and • Euboea, Hera and • Festivals, of Hera of Argos • Festivals, of Hera of Corinth • Hera • Hera (goddess), sanctuary on Samos • Hera Soteira, and Zeus Soter • Hera Urania • Hera, • Hera, Aeolian Goddess • Hera, Akraia • Hera, Antheia • Hera, Argeia • Hera, Basilea • Hera, Charites/Graces and • Hera, Cithaironia of Plataea • Hera, Dionysus and • Hera, Hebe and • Hera, Henioche • Hera, Hestia and • Hera, Kithaironia • Hera, Nympheuomene • Hera, Parthenia • Hera, Rhea and • Hera, Teleia • Hera, Zeus and • Hera, Zeuxidia • Hera, and Zeus • Hera, angry • Hera, boopis • Hera, chrysothronos • Hera, chthonian • Hera, cows and horses associated with • Hera, cult of, at Argos • Hera, cult of, at Athens • Hera, cycle • Hera, images and iconography • Hera, in Judgment of Paris scenes • Hera, leukolenos • Hera, of Argos • Hera, of Corinth • Hera, of Samos • Hera, origins and development • Hera, plains/pastures, as goddess of • Hera, potnia • Hera, sacrifice/sacrificial rituals for • Hera, sanctuaries and temples • Hera, statue • Hestia, Hera and • Nilsson, Martin, on Hera • Olympia, temple of Hera • Perachora, temple of Hera • Polyclitus, statue of Hera at Argos • Poseidon, fighting with Hera over Argive Plain • Proitids, and Argive Hera • Rhea, Hera and • Zeus Soter, and Hera Soteira • Zeus, Hera and • Zeus, and Hera • cows/cattle, Hera and • horses, Hera associated with • pastoralism, Hera as goddess of pastures and plains • sacrifice/sacrificial rituals, for Hera • sanctuaries and temples, of Hera • sanctuary, of Hera (Samos) • temple, of Hera on Samos • vegetation deities, Hera as • weddings and marriages, Hera and

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 120, 145; Bowie (2021), Essays on Ancient Greek Literature and Culture, 188, 729; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145; Edmunds (2021), Greek Myth, 92; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 231; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 311; Gaifman (2012), Aniconism in Greek Antiquity, 305; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1142; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150, 167, 277; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 141, 146, 168; Mikalson (2003), Herodotus and Religion in the Persian Wars, 95, 101, 127, 133, 134, 140, 154, 167, 168, 171, 191, 209, 214; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 196; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 37, 40; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 128, 134, 170; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 13, 103, 104, 109, 122, 129, 196, 203, 266; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6, 41, 43, 96, 122, 261; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 190; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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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.” ^1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον. ^1.61 ἀπολαβὼν δὲ τὴν τυραννίδα τρόπῳ τῷ εἰρημένῳ ὁ Πεισίστρατος κατὰ τὴν ὁμολογίην τὴν πρὸς Μεγακλέα γενομένην γαμέει τοῦ Μεγακλέος τὴν θυγατέρα. οἷα δὲ παίδων τέ οἱ ὑπαρχόντων νεηνιέων καὶ λεγομένων ἐναγέων εἶναι τῶν Ἀλκμεωνιδέων, οὐ βουλόμενός οἱ γενέσθαι ἐκ τῆς νεογάμου γυναικὸς τέκνα ἐμίσγετό οἱ οὐ κατὰ νόμον. τὰ μέν νυν πρῶτα ἔκρυπτε ταῦτα ἡ γυνή, μετὰ δὲ εἴτε ἱστορεύσῃ εἴτε καὶ οὒ φράζει τῇ ἑωυτῆς μητρί, ἣ δὲ τῷ ἀνδρί. ὀργῇ δὲ ὡς εἶχε καταλλάσσετο τὴν ἔχθρην τοῖσι στασιώτῃσι. μαθὼν δὲ ὁ Πεισίστρατος τὰ ποιεύμενα ἐπʼ ἑωυτῷ ἀπαλλάσσετο ἐκ τῆς χώρης τὸ παράπαν, ἀπικόμενος δὲ ἐς Ἐρέτριαν ἐβουλεύετο ἅμα τοῖσι παισί. Ἱππίεω δὲ γνώμῃ νικήσαντος ἀνακτᾶσθαι ὀπίσω τὴν τυραννίδα, ἐνθαῦτα ἤγειρον δωτίνας ἐκ τῶν πολίων αἵτινές σφι προαιδέοντό κού τι. πολλῶν δὲ μεγάλα παρασχόντων χρήματα, Θηβαῖοι ὑπερεβάλοντο τῇ δόσι τῶν χρημάτων. μετὰ δέ, οὐ πολλῷ λόγῳ εἰπεῖν, χρόνος διέφυ καὶ πάντα σφι ἐξήρτυτο ἐς τὴν κάτοδον· καὶ γὰρ Ἀργεῖοι μισθωτοὶ ἀπίκοντο ἐκ Πελοποννήσου, καὶ Νάξιός σφι ἀνὴρ ἀπιγμένος ἐθελοντής, τῷ οὔνομα ἦν Λύγδαμις, προθυμίην πλείστην παρείχετο, κομίσας καὶ χρήματα καὶ ἄνδρας. ^1.105 ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι. ^1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν. ^1.181 τοῦτο μὲν δὴ τὸ τεῖχος θώρηξ ἐστί, ἕτερον δὲ ἔσωθεν τεῖχος περιθέει, οὐ πολλῷ τεῳ ἀσθενέστερον τοῦ ἑτέρου τείχεος, στεινότερον δέ. ἐν δὲ φάρσεϊ ἑκατέρῳ τῆς πόλιος ἐτετείχιστο ἐν μέσῳ ἐν τῷ μὲν τὰ βασιλήια περιβόλῳ μεγάλῳ τε καὶ ἰσχυρῷ, ἐν δὲ τῷ ἑτέρῳ Διὸς Βήλου ἱρὸν χαλκόπυλον, καὶ ἐς ἐμὲ ἔτι τοῦτο ἐόν, δύο σταδίων πάντῃ, ἐὸν τετράγωνον. ἐν μέσῳ δὲ τοῦ ἱροῦ πύργος στερεὸς οἰκοδόμηται, σταδίου καὶ τὸ μῆκος καὶ τὸ εὖρος, καὶ ἐπὶ τούτῳ τῷ πύργῳ ἄλλος πύργος ἐπιβέβηκε, καὶ ἕτερος μάλα ἐπὶ τούτῳ, μέχρι οὗ ὀκτὼ πύργων. ἀνάβασις δὲ ἐς αὐτοὺς ἔξωθεν κύκλῳ περὶ πάντας τοὺς πύργους ἔχουσα πεποίηται. μεσοῦντι δέ κου τῆς ἀναβάσιος ἐστὶ καταγωγή τε καὶ θῶκοι ἀμπαυστήριοι, ἐν τοῖσι κατίζοντες ἀμπαύονται οἱ ἀναβαίνοντες. ἐν δὲ τῷ τελευταίῳ πύργῳ νηὸς ἔπεστι μέγας· ἐν δὲ τῷ νηῷ κλίνη μεγάλη κέεται εὖ ἐστρωμένη, καὶ οἱ τράπεζα παρακέεται χρυσέη. ἄγαλμα δὲ οὐκ ἔνι οὐδὲν αὐτόθι ἐνιδρυμένον, οὐδὲ νύκτα οὐδεὶς ἐναυλίζεται ἀνθρώπων ὅτι μὴ γυνὴ μούνη τῶν ἐπιχωρίων, τὴν ἂν ὁ θεὸς ἕληται ἐκ πασέων, ὡς λέγουσι οἱ Χαλδαῖοι ἐόντες ἱρέες τούτου τοῦ θεοῦ. ^2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. ^2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. ^2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. ^2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. ^2.117 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. ^2.135 Ῥοδῶπις δὲ ἐς Αἴγυπτον ἀπίκετο Ἐάνθεω τοῦ Σαμίου κομίσαντος, ἀπικομένη δὲ κατʼ ἐργασίην ἐλύθη χρημάτων μεγάλων ὑπὸ ἀνδρὸς Μυτιληναίου Χαράξου τοῦ Σκαμανδρωνύμου παιδός, ἀδελφεοῦ δὲ Σαπφοῦς τῆς μουσοποιοῦ. οὕτω δὴ ἡ Ῥοδῶπις ἐλευθερώθη, καὶ κατέμεινέ τε ἐν Αἰγύπτῳ καὶ κάρτα ἐπαφρόδιτος γενομένη μεγάλα ἐκτήσατο χρήματα ὡς ἂν εἶναι Ῥοδώπι, ἀτὰρ οὐκ ὥς γε ἐς πυραμίδα τοιαύτην ἐξικέσθαι. τῆς γὰρ τὴν δεκάτην τῶν χρημάτων ἰδέσθαι ἐστὶ ἔτι καὶ ἐς τόδε παντὶ τῷ βουλομένῳ, οὐδὲν δεῖ μεγάλα οἱ χρήματα ἀναθεῖναι. ἐπεθύμησε γὰρ Ῥοδῶπις μνημήιον ἑωυτῆς ἐν τῇ Ἑλλάδι καταλιπέσθαι, ποίημα ποιησαμένη τοῦτο τὸ μὴ τυγχάνοι ἄλλῳ ἐξευρημένον καὶ ἀνακείμενον ἐν ἱρῷ, τοῦτο ἀναθεῖναι ἐς Δελφοὺς μνημόσυνον ἑωυτῆς. τῆς ὦν δεκάτης τῶν χρημάτων ποιησαμένη ὀβελοὺς βουπόρους πολλοὺς σιδηρέους, ὅσον ἐνεχώρεε ἡ δεκάτη οἱ, ἀπέπεμπε ἐς Δελφούς· οἳ καὶ νῦν ἔτι συννενέαται ὄπισθε μὲν τοῦ βωμοῦ τὸν Χῖοι ἀνέθεσαν, ἀντίον δὲ αὐτοῦ τοῦ νηοῦ. φιλέουσι δέ κως ἐν τῇ Ναυκράτι ἐπαφρόδιτοι γίνεσθαι αἱ ἑταῖραι. τοῦτο μὲν γὰρ αὕτη, τῆς πέρι λέγεται ὅδε ὁ λόγος, οὕτω δή τι κλεινὴ ἐγένετο ὡς καὶ οἱ πάντες Ἕλληνες Ῥοδώπιος τὸ οὔνομα ἐξέμαθον· τοῦτο δὲ ὕστερον ταύτης, τῇ οὔνομα ἦν Ἀρχιδίκη, ἀοίδιμος ἀνὰ τὴν Ἑλλάδα ἐγένετο, ἧσσον δὲ τῆς ἑτέρης περιλεσχήνευτος. Χάραξος δὲ ὡς λυσάμενος Ῥοδῶπιν ἀπενόστησε ἐς Μυτιλήνην, ἐν μέλεϊ Σαπφὼ πολλὰ κατεκερτόμησέ μιν. ^2.137 τοῦτον μὲν τοσαῦτα ἀποδέξασθαι. μετὰ δὲ τοῦτον βασιλεῦσαι ἄνδρα τυφλὸν ἐξ Ἀνύσιος πόλιος, τῷ οὔνομα Ἄνυσιν εἶναι. ἐπὶ τούτου βασιλεύοντος ἐλάσαι ἐπʼ Αἴγυπτον χειρὶ πολλῇ Αἰθίοπάς τε καὶ Σαβακῶν τὸν Αἰθιόπων βασιλέα. τὸν μὲν δὴ τυφλὸν τοῦτον οἴχεσθαι φεύγοντα ἐς τὰ ἕλεα, τὸν δὲ Αἰθίοπα βασιλεύειν Αἰγύπτου ἐπʼ ἔτεα πεντήκοντα, ἐν τοῖσι αὐτὸν τάδε ἀποδέξασθαι· ὅκως τῶν τις Αἰγυπτίων ἁμάρτοι τι, κτείνειν μὲν αὐτῶν οὐδένα ἐθέλειν, τὸν δὲ κατὰ μέγαθος τοῦ ἀδικήματος ἑκάστῳ δικάζειν ἐπιτάσσοντα χώματα χοῦν πρὸς τῇ ἑωυτῶν πόλι, ὅθεν ἕκαστος ἦν τῶν ἀδικεόντων. καὶ οὕτω ἔτι αἱ πόλιες ἐγένοντο ὑψηλότεραι· τὸ μὲν γὰρ πρῶτον ἐχώσθησαν ὑπὸ τῶν τὰς διώρυχας ὀρυξάντων ἐπὶ Σεσώστριος βασιλέος, δεύτερα δὲ ἐπὶ τοῦ Αἰθίοπος καὶ κάρτα ὑψηλαὶ ἐγένοντο. ὑψηλέων δὲ καὶ ἑτερέων γενομενέων ἐν τῇ Αἰγύπτῳ πολίων, ὡς ἐμοὶ δοκέει, μάλιστα ἡ ἐν Βουβάστιπόλις ἐξεχώσθη, ἐν τῇ καὶ ἱρόν ἐστι Βουβάστιος ἀξιαπηγητότατον· μέζω μὲν γὰρ ἄλλα καὶ πολυδαπανώτερα ἐστὶ ἱρά, ἡδονὴ δὲ ἰδέσθαι οὐδὲν τούτου μᾶλλον. ἡ δὲ Βούβαστις κατὰ Ἑλλάδα γλῶσσαν ἐστὶ Ἄρτεμις. ^2.146 τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν. ^2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι. ^3.39 Καμβύσεω δὲ ἐπʼ Αἴγυπτον στρατευομένου ἐποιήσαντο καὶ Λακεδαιμόνιοι στρατηίην ἐπὶ Σάμον τε καὶ Πολυκράτεα τὸν Αἰάκεος· ὃς ἔσχε Σάμον ἐπαναστάς, καὶ τὰ μὲν πρῶτα τριχῇ δασάμενος τὴν πόλιν 1 τοῖσι ἀδελφεοῖσι Πανταγνώτῳ καὶ Συλοσῶντι ἔνειμε, μετὰ δὲ τὸν μὲν αὐτῶν ἀποκτείνας τὸν δὲ νεώτερον Συλοσῶντα ἐξελάσας ἔσχε πᾶσαν Σάμον, σχὼν δὲ ξεινίην Ἀμάσι τῷ Αἰγύπτου βασιλέι συνεθήκατο, πέμπων τε δῶρα καὶ δεκόμενος ἄλλα παρʼ ἐκείνου. ἐν χρόνῳ δὲ ὀλίγῳ αὐτίκα τοῦ Πολυκράτεος τὰ πρήγματα ηὔξετο καὶ ἦν βεβωμένα ἀνά τε τὴν Ἰωνίην καὶ τὴν ἄλλην Ἑλλάδα· ὅκου γὰρ ἰθύσειε στρατεύεσθαι, πάντα οἱ ἐχώρεε εὐτυχέως. ἔκτητο δὲ πεντηκοντέρους τε ἑκατὸν καὶ χιλίους τοξότας, ἔφερε δὲ καὶ ἦγε πάντας διακρίνων οὐδένα· τῷ γὰρ φίλῳ ἔφη χαριεῖσθαι μᾶλλον ἀποδιδοὺς τὰ ἔλαβε ἢ ἀρχὴν μηδὲ λαβών. συχνὰς μὲν δὴ τῶν νήσων ἀραιρήκεε, πολλὰ δὲ καὶ τῆς ἠπείρου ἄστεα· ἐν δὲ δὴ καὶ Λεσβίους πανστρατιῇ βοηθέοντας Μιλησίοισι ναυμαχίῃ κρατήσας εἷλε, οἳ τὴν τάφρον περὶ τὸ τεῖχος τὸ ἐν Σάμῳ πᾶσαν δεδεμένοι ὤρυξαν. ^3.48 συνεπελάβοντο δὲ τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ὥστε γενέσθαι καὶ Κορίνθιοι προθύμως· ὕβρισμα γὰρ καὶ ἐς τούτους εἶχε ἐκ τῶν Σαμίων γενόμενον γενεῇ πρότερον τοῦ στρατεύματος τούτου, κατὰ δὲ τὸν αὐτὸν χρόνον τοῦ κρητῆρος τῇ ἁρπαγῇ γεγονός. Κερκυραίων γὰρ παῖδας τριηκοσίους ἀνδρῶν τῶν πρώτων Περίανδρος ὁ Κυψέλου ἐς Σάρδις ἀπέπεμψε παρὰ Ἀλυάττεα ἐπʼ ἐκτομῇ· προσσχόντων δὲ ἐς τὴν Σάμον τῶν ἀγόντων τοὺς παῖδας Κορινθίων, πυθόμενοι οἱ Σάμιοι τὸν λόγον, ἐπʼ οἷσι ἀγοίατο ἐς Σάρδις, πρῶτα μὲν τοὺς παῖδας ἐδίδαξαν ἱροῦ ἅψασθαι Ἀρτέμιδος· μετὰ δὲ οὐ περιορῶντες ἀπέλκειν τοὺς ἱκέτας ἐκ τοῦ ἱροῦ, σιτίων δὲ τοὺς παῖδας ἐργόντων Κορινθίων, ἐποιήσαντο οἱ Σάμιοι ὁρτήν, τῇ καὶ νῦν ἔτι χρέωνται κατὰ ταὐτά. νυκτὸς γὰρ ἐπιγενομένης, ὅσον χρόνον ἱκέτευον οἱ παῖδες, ἵστασαν χοροὺς παρθένων τε καὶ ἠιθέων, ἱστάντες δὲ τοὺς χοροὺς τρωκτὰ σησάμου τε καὶ μέλιτος ἐποιήσαντο νόμον φέρεσθαι, ἵνα ἁρπάζοντες οἱ τῶν Κερκυραίων παῖδες ἔχοιεν τροφήν. ἐς τοῦτο δὲ τόδε ἐγίνετο, ἐς ὃ οἱ Κορίνθιοι τῶν παίδων οἱ φύλακοι οἴχοντο ἀπολιπόντες· τοὺς δὲ παῖδας ἀπήγαγον ἐς Κέρκυραν οἱ Σάμιοι. ^3.59 παρὰ δὲ Ἑρμιονέων νῆσον ἀντὶ χρημάτων παρέλαβον Ὑδρέην τὴν ἐπὶ Πελοποννήσῳ καὶ αὐτὴν Τροιζηνίοισι παρακατέθεντο· αὐτοὶ δὲ Κυδωνίην τὴν ἐν Κρήτῃ ἔκτισαν, οὐκ ἐπὶ τοῦτο πλέοντες ἀλλὰ Ζακυνθίους ἐξελῶντες ἐκ τῆς νήσου. ἔμειναν δʼ ἐν ταύτῃ καὶ εὐδαιμόνησαν ἐπʼ ἔτεα πέντε, ὥστε τὰ ἱρὰ τὰ ἐν Κυδωνίῃ ἐόντα νῦν οὗτοι εἰσὶ οἱ ποιήσαντες καὶ τὸν τῆς Δικτύνης νηόν . 1 ἕκτῳ δὲ ἔτεϊ Αἰγινῆται αὐτοὺς ναυμαχίῃ νικήσαντες ἠνδραποδίσαντο μετὰ Κρητῶν, καὶ τῶν νεῶν καπρίους ἐχουσέων τὰς πρῴρας ἠκρωτηρίασαν καὶ ἀνέθεσαν ἐς τὸ ἱρὸν τῆς Ἀθηναίης ἐν Αἰγίνῃ. ταῦτα δὲ ἐποίησαν ἔγκοτον ἔχοντες Σαμίοισι Αἰγινῆται· πρότεροι γὰρ Σάμιοι ἐπʼ Ἀμφικράτεος βασιλεύοντος ἐν Σάμῳ στρατευσάμενοι ἐπʼ Αἴγιναν μεγάλα κακὰ ἐποίησαν Αἰγινήτας καὶ ἔπαθον ὑπʼ ἐκείνων. ἡ μὲν αἰτίη αὕτη. ^3.60 ἐμήκυνα δὲ περὶ Σαμίων μᾶλλον, ὅτι σφι τρία ἐστὶ μέγιστα ἁπάντων Ἑλλήνων ἐξεργασμένα, ὄρεός τε ὑψηλοῦ ἐς πεντήκοντα καὶ ἑκατὸν ὀργυιάς, τούτου ὄρυγμα κάτωθεν ἀρξάμενον, ἀμφίστομον. τὸ μὲν μῆκος τοῦ ὀρύγματος ἑπτὰ στάδιοι εἰσί, τὸ δὲ ὕψος καὶ εὖρος ὀκτὼ ἑκάτερον πόδες. διὰ παντὸς δὲ αὐτοῦ ἄλλο ὄρυγμα εἰκοσίπηχυ βάθος ὀρώρυκται, τρίπουν δὲ τὸ εὖρος, διʼ οὗ τὸ ὕδωρ ὀχετευόμενον διὰ τῶν σωλήνων παραγίνεται ἐς τὴν πόλιν ἀγόμενον ἀπὸ μεγάλης πηγῆς. ἀρχιτέκτων δὲ τοῦ ὀρύγματος τούτου ἐγένετο Μεγαρεὺς Εὐπαλῖνος Ναυστρόφου. τοῦτο μὲν δὴ ἓν τῶν τριῶν ἐστι, δεύτερον δὲ περὶ λιμένα χῶμα ἐν θαλάσσῃ, βάθος καὶ εἴκοσι ὀργυιέων· μῆκος δὲ τοῦ χώματος μέζον δύο σταδίων. τρίτον δέ σφι ἐξέργασται νηὸς μέγιστος πάντων νηῶν τῶν ἡμεῖς ἴδμεν· τοῦ ἀρχιτέκτων πρῶτος ἐγένετο Ῥοῖκος Φιλέω ἐπιχώριος. τούτων εἵνεκεν μᾶλλόν τι περὶ Σαμίων ἐμήκυνα. ^5.59 εἶδον δὲ καὶ αὐτὸς Καδμήια γράμματα ἐν τῷ ἱρῷ τοῦ Ἀπόλλωνος τοῦ Ἰσμηνίου ἐν Θήβῃσι τῇσι Βοιωτῶν, ἐπὶ τρίποσι τισὶ ἐγκεκολαμμένα, τὰ πολλὰ ὅμοια ἐόντα τοῖσι Ἰωνικοῖσι. ὁ μὲν δὴ εἷς τῶν τριπόδων ἐπίγραμμα ἔχει ἀμφιτρύων μʼ ἀνέθηκʼ ἐνάρων ἀπὸ Τηλεβοάων. 1 1 ταῦτα ἡλικίην εἴη ἂν κατὰ Λάιον τὸν Λαβδάκου τοῦ Πολυδώρου τοῦ Κάδμου. ^5.60 ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. ^5.61 τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια. ^5.83 τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι. ^5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. ^5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. ^5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” ^5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. ^5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. ^5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. ^5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. ^5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ^5.105 Ὀνήσιλος μέν νυν ἐπολιόρκεε Ἀμαθοῦντα. βασιλέι δὲ Δαρείῳ ὡς ἐξαγγέλθη Σάρδις ἁλούσας ἐμπεπρῆσθαι ὑπό τε Ἀθηναίων καὶ Ἰώνων, τὸν δὲ ἡγεμόνα γενέσθαι τῆς συλλογῆς ὥστε ταῦτα συνυφανθῆναι τὸν Μιλήσιον Ἀρισταγόρην, πρῶτα μὲν λέγεται αὐτόν, ὡς ἐπύθετο ταῦτα, Ἰώνων οὐδένα λόγον ποιησάμενον, εὖ εἰδότα ὡς οὗτοί γε οὐ καταπροΐξονται ἀποστάντες, εἰρέσθαι οἵτινες εἶεν οἱ Ἀθηναῖοι, μετὰ δὲ πυθόμενον αἰτῆσαι τὸ τόξον, λαβόντα δὲ καὶ ἐπιθέντα δὲ ὀιστὸν ἄνω πρὸς τὸν οὐρανὸν ἀπεῖναι, καί μιν ἐς τὸν ἠέρα βάλλοντα εἰπεῖν “ὦ Ζεῦ, ἐκγενέσθαι μοι Ἀθηναίους τίσασθαι,” εἴπαντα δὲ ταῦτα προστάξαι ἑνὶ τῶν θεραπόντων δείπνου προκειμένου αὐτῷ ἐς τρὶς ἑκάστοτε εἰπεῖν “δέσποτα, μέμνεο τῶν Ἀθηναίων.” ^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. ^6.80 ἐνθαῦτα δὴ ὁ Κλεομένης ἐκέλευε πάντα τινὰ τῶν εἱλωτέων περινέειν ὕλῃ τὸ ἄλσος, τῶν δὲ πειθομένων ἐνέπρησε τὸ ἄλσος. καιομένου δὲ ἤδη ἐπείρετο τῶν τινα αὐτομόλων τίνος εἴη θεῶν τὸ ἄλσος· ὁ δὲ ἔφη Ἄργου εἶναι. ὁ δὲ ὡς ἤκουσε, ἀναστενάξας μέγα εἶπε “ὦ Ἄπολλον χρηστήριε, ἦ μεγάλως με ἠπάτηκας φάμενος Ἄργος αἱρήσειν· συμβάλλομαι δʼ ἐξήκειν μοι τὸ χρηστήριον.” ^6.81 μετὰ δὲ ταῦτα ὁ Κλεομένης τὴν μὲν πλέω στρατιὴν ἀπῆκε ἀπιέναι ἐς Σπάρτην, χιλίους δὲ αὐτὸς λαβὼν τοὺς ἀριστέας ἤιε ἐς τὸ Ἥραιον θύσων· βουλόμενον δὲ αὐτὸν θύειν ἐπὶ τοῦ βωμοῦ ὁ ἱρεὺς ἀπηγόρευε, φὰς οὐκ ὅσιον εἶναι ξείνῳ αὐτόθι θύειν. ὁ δὲ Κλεομένης τὸν ἱρέα ἐκέλευε τοὺς εἵλωτας ἀπὸ τοῦ βωμοῦ ἀπάγοντας μαστιγῶσαι, καὶ αὐτὸς ἔθυσε· ποιήσας δὲ ταῦτα ἀπήιε ἐς τὴν Σπάρτην. ^6.82 νοστήσαντα δέ μιν ὑπῆγον οἱ ἐχθροὶ ὑπὸ τοὺς ἐφόρους, φάμενοί μιν δωροδοκήσαντα οὐκ ἑλεῖν τὸ Ἄργος, παρεὸν εὐπετέως μιν ἑλεῖν. ὁ δέ σφι ἔλεξε, οὔτε εἰ ψευδόμενος οὔτε εἰ ἀληθέα λέγων, ἔχω σαφηνέως εἶπαι, ἔλεξε δʼ ὦν φάμενος, ἐπείτε δὴ τὸ τοῦ Ἄργου ἱρὸν εἷλον, δοκέειν οἱ ἐξεληλυθέναι τὸν τοῦ θεοῦ χρησμόν· πρὸς ὦν ταῦτα οὐ δικαιοῦν πειρᾶν τῆς πόλιος, πρίν γε δὴ ἱροῖσι χρήσηται καὶ μάθῃ εἴτε οἱ ὁ θεὸς παραδιδοῖ εἴτε ἐμποδὼν ἕστηκε· καλλιερευμένῳ δὲ ἐν τῷ Ἡραίῳ ἐκ τοῦ ἀγάλματος τῶν στηθέων φλόγα πυρὸς ἐκλάμψαι, μαθεῖν δὲ αὐτὸς οὕτω τὴν ἀτρεκείην, ὅτι οὐκ αἱρέει τὸ Ἄργος· εἰ μὲν γὰρ ἐκ τῆς κεφαλῆς τοῦ ἀγάλματος ἐξέλαμψε, αἱρέειν ἂν κατʼ ἄκρης τὴν πόλιν, ἐκ τῶν στηθέων δὲ λάμψαντος πᾶν οἱ πεποιῆσθαι ὅσον ὁ θεὸς ἐβούλετο γενέσθαι. ταῦτα λέγων πιστά τε καὶ οἰκότα ἐδόκεε Σπαρτιήτῃσι λέγειν, καὶ διέφυγε πολλὸν τοὺς διώκοντας. ^6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. ^7.178 οἱ μὲν δὴ Ἕλληνες κατὰ τάχος ἐβοήθεον διαταχθέντες, Δελφοὶ δʼ ἐν τούτῳ τῷ χρόνῳ ἐχρηστηριάζοντο τῷ θεῷ ὑπὲρ ἑωυτῶν καὶ τῆς Ἑλλάδος καταρρωδηκότες, καί σφι ἐχρήσθη ἀνέμοισι εὔχεσθαι· μεγάλους γὰρ τούτους ἔσεσθαι τῇ Ἑλλάδι συμμάχους. Δελφοὶ δὲ δεξάμενοι τὸ μαντήιον πρῶτα μὲν Ἑλλήνων τοῖσι βουλομένοισι εἶναι ἐλευθέροισι ἐξήγγειλαν τὰ χρησθέντα αὐτοῖσι, καί σφι δεινῶς καταρρωδέουσι τὸν βάρβαρον ἐξαγγείλαντες χάριν ἀθάνατον κατέθεντο. μετὰ δὲ ταῦτα οἱ Δελφοὶ τοῖσι ἀνέμοισι βωμόν τε ἀπέδεξαν ἐν Θυίῃ, τῇ περ τῆς Κηφισοῦ θυγατρὸς Θυίης τὸ τέμενος ἐστί, ἐπʼ ἧς καὶ ὁ χῶρος οὗτος τὴν ἐπωνυμίην ἔχει, καὶ θυσίῃσι σφέας μετήισαν. ^7.189 λέγεται δὲ λόγος ὡς Ἀθηναῖοι τὸν Βορέην ἐκ θεοπροπίου ἐπεκαλέσαντο, ἐλθόντος σφι ἄλλου χρηστηρίου τὸν γαμβρὸν ἐπίκουρον καλέσασθαι. Βορέης δὲ κατὰ τὸν Ἑλλήνων λόγον ἔχει γυναῖκα Ἀττικήν, Ὠρειθυίην τὴν Ἐρεχθέος. κατὰ δὴ τὸ κῆδος τοῦτο οἱ Ἀθηναῖοι, ὡς φάτις ὅρμηται, συμβαλλόμενοι σφίσι τὸν Βορέην γαμβρὸν εἶναι, ναυλοχέοντες τῆς Εὐβοίης ἐν Χαλκίδι ὡς ἔμαθον αὐξόμενον τὸν χειμῶνα ἢ καὶ πρὸ τούτου, ἐθύοντό τε καὶ ἐπεκαλέοντο τόν τε Βορέην καὶ τὴν Ὠρειθυίην τιμωρῆσαι σφίσι καὶ διαφθεῖραι τῶν βαρβάρων τὰς νέας, ὡς καὶ πρότερον περὶ Ἄθων. εἰ μέν νυν διὰ ταῦτα τοῖσι βαρβάροισι ὁρμέουσι Βορέης ἐπέπεσε, οὐκ ἔχω εἰπεῖν· οἱ δʼ ὦν Ἀθηναῖοι σφίσι λέγουσι βοηθήσαντα τὸν Βορέην πρότερον καὶ τότε ἐκεῖνα κατεργάσασθαι, καὶ ἱρὸν ἀπελθόντες Βορέω ἱδρύσαντο παρὰ ποταμὸν Ἰλισσόν. ^7.191 σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων. ^7.219 τοῖσι δὲ ἐν Θερμοπύλῃσι Ἑλλήνων πρῶτον μὲν ὁ μάντις Μεγιστίης ἐσιδὼν ἐς τὰ ἱρὰ ἔφρασε τὸν μέλλοντα ἔσεσθαι ἅμα ἠοῖ σφι θάνατον, ἐπὶ δὲ καὶ αὐτόμολοι ἦσαν οἱ ἐξαγγείλαντες τῶν Περσέων τὴν περίοδον. οὗτοι μὲν ἔτι νυκτὸς ἐσήμηναν, τρίτοι δὲ οἱ ἡμεροσκόποι καταδραμόντες ἀπὸ τῶν ἄκρων ἤδη διαφαινούσης ἡμέρης. ἐνθαῦτα ἐβουλεύοντο οἱ Ἕλληνες, καί σφεων ἐσχίζοντο αἱ γνῶμαι· οἳ μὲν γὰρ οὐκ ἔων τὴν τάξιν ἐκλιπεῖν, οἳ δὲ ἀντέτεινον. μετὰ δὲ τοῦτο διακριθέντες οἳ μὲν ἀπαλλάσσοντο καὶ διασκεδασθέντες κατὰ πόλις ἕκαστοι ἐτράποντο, οἳ δὲ αὐτῶν ἅμα Λεωνίδῃ μένειν αὐτοῦ παρεσκευάδατο. ^8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο. ^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. ^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. ^9.61 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.'' 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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.” ^1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ' "^1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles' daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. ,At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. ,The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, ,and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men. " ^1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”. ^1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. ' "^1.181 These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. " ^2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. ^2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. ^2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. ^2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. ^2.117 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
2.135 Rhodopis came to Egypt to work, brought by Xanthes of Samos, but upon her arrival was freed for a lot of money by Kharaxus of Mytilene, son of Scamandronymus and brother of Sappho the poetess. ,Thus Rhodopis lived as a free woman in Egypt, where, as she was very alluring, she acquired a lot of money—sufficient for such a Rhodopis, so to speak, but not for such a pyramid. ,Seeing that to this day anyone who likes can calculate what one tenth of her worth was, she cannot be credited with great wealth. For Rhodopis desired to leave a memorial of herself in Greece, by having something made which no one else had thought of or dedicated in a temple and presenting this at Delphi to preserve her memory; ,so she spent one tenth of her substance on the manufacture of a great number of iron beef spits, as many as the tenth would pay for, and sent them to Delphi ; these lie in a heap to this day, behind the altar set up by the Chians and in front of the shrine itself. ,The courtesans of Naucratis seem to be peculiarly alluring, for the woman of whom this story is told became so famous that every Greek knew the name of Rhodopis, and later on a certain Archidice was the theme of song throughout Greece, although less celebrated than the other. ,Kharaxus, after giving Rhodopis her freedom, returned to Mytilene . He is bitterly attacked by Sappho in one of her poems. This is enough about Rhodopis. ^2.137 After him reigned a blind man called Anysis, of the town of that name. In his reign Egypt was invaded by Sabacos king of Ethiopia and a great army of Ethiopians. ,The blind man fled to the marshes, and the Ethiopian ruled Egypt for fifty years, during which he distinguished himself for the following: ,he would never put to death any Egyptian wrongdoer but sentenced all, according to the severity of their offenses, to raise embankments in their native towns. Thus the towns came to stand yet higher than before; ,for after first being built on embankments made by the excavators of the canals in the reign of Sesostris, they were yet further raised in the reign of the Ethiopian. ,of the towns in Egypt that were raised, in my opinion, Bubastis is especially prominent, where there is also a temple of Bubastis, a building most worthy of note. Other temples are greater and more costly, but none more pleasing to the eye than this. Bubastis is, in the Greek language, Artemis. ^2.146 With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge. ' "^2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call
3.39 While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . " ^3.48 The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . ' "^3.59 Then the Samians took from the men of Hermione, instead of money, the island Hydrea which is near to the Peloponnesus, and gave it to men of Troezen for safekeeping; they themselves settled at Cydonia in Crete, though their voyage had been made with no such intent, but rather to drive Zacynthians out of the island. ,Here they stayed and prospered for five years; indeed, the temples now at Cydonia and the shrine of Dictyna are the Samians' work; ,but in the sixth year Aeginetans and Cretans came and defeated them in a sea-fight and made slaves of them; moreover they cut off the ships' prows, that were shaped like boars' heads, and dedicated them in the temple of Athena in Aegina . ,The Aeginetans did this out of a grudge against the Samians; for previously the Samians, in the days when Amphicrates was king of Samos, sailing in force against Aegina, had hurt the Aeginetans and been hurt by them. This was the cause. " '^3.60 I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . ^5.59 I have myself seen Cadmean writing in the temple of Ismenian Apollo at Thebes of Boeotia engraved on certain tripods and for the most part looking like Ionian letters. On one of the tripods there is this inscription: 5.60 A second tripod says, in hexameter verse: 5.61 The third tripod says, in hexameter verse again:
5.83 Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. ^5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
5.105 Onesilus, then, besieged Amathus. When it was reported to Darius that Sardis had been taken and burnt by the Athenians and Ionians and that Aristagoras the Milesian had been leader of the conspiracy for the making of this plan, he at first, it is said, took no account of the Ionians since he was sure that they would not go unpunished for their rebellion. Darius did, however, ask who the Athenians were, and after receiving the answer, he called for his bow. This he took and, placing an arrow on it, and shot it into the sky, praying as he sent it aloft, ,“O Zeus, grant me vengeance on the Athenians.” Then he ordered one of his servants to say to him three times whenever dinner was set before him, “Master, remember the Athenians.” ' "^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. " ^6.80 Then Cleomenes bade all the helots pile wood about the grove; they obeyed, and he burnt the grove. When the fire was now burning, he asked of one of the deserters to what god the grove belonged; the man said it was of Argos. When he heard that, he groaned aloud, “Apollo, god of oracles, you have gravely deceived me by saying that I would take Argos; this, I guess, is the fulfillment of that prophecy.” ^6.81 Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. ' "^6.82 But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. " "^6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " ^7.178 So with all speed the Greeks went their several ways to meet the enemy. In the meantime, the Delphians, who were afraid for themselves and for Hellas, consulted the god. They were advised to pray to the winds, for these would be potent allies for Hellas. ,When they had received the oracle, the Delphians first sent word of it to those Greeks who desired to be free; because of their dread of the barbarian, they were forever grateful. Subsequently they erected an altar to the winds at Thyia, the present location of the precinct of Thyia the daughter of Cephisus, and they offered sacrifices to them. This, then, is the reason why the Delphians to this day offer the winds sacrifice of propitiation. ^7.189 The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river. ^7.191 There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. ^7.219 The seer Megistias, examining the sacrifices, first told the Hellenes at Thermopylae that death was coming to them with the dawn. Then deserters came who announced the circuit made by the Persians. These gave their signals while it was still night; a third report came from the watchers running down from the heights at dawn. ,The Hellenes then took counsel, but their opinions were divided. Some advised not to leave their post, but others spoke against them. They eventually parted, some departing and dispersing each to their own cities, others preparing to remain there with Leonidas. ^8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. ' "^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. " ^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. ^9.61 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. "' None

26. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 146; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291

^69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None

^69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None

27. Sophocles, Antigone, 999-1022, 1118-1119 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 243; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 291; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 49; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 160, 170; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 357

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999 You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury ¹⁰⁰⁰ where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.'¹⁰⁰¹ where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning. ¹⁰⁰⁵ Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered; ¹⁰¹⁰ the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others. ¹⁰¹⁵ And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands, ¹⁰²⁰ or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err. ¹¹¹⁸ God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign ' None

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hera • Hera, and Zeus • Hera, cult of, at Athens • Zeus, and Hera • marriage, Zeus and Hera

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 49; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 40; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 320

29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hera, Teleia • revenge, of Hera in Heracles

Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 173; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 87

30. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hera • Hera, angry

Found in books: Bernabe et al. (2013), Redefining Dionysos, 44; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280

31. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hera • Juno (Hera) • Juno (Hera),, ekphrasis linked to temple of

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 83, 130; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 224

32. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hera

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 351; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 55

33. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hera • Hera (Juno) • Hera (goddess) • Hera (goddess), depictions of • Hera (see also Juno) • Hera, • Hera, Akraia • Hera, and monsters • Hera, angry • Hera, chthonian • Hera, nurse • Juno (Hera),, ekphrasis linked to temple of • Juno (also Hera) • Juno/Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 246; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 95; Bowie (2021), Essays on Ancient Greek Literature and Culture, 544; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 144, 145, 146; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 36, 37; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 160, 162; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 79, 83, 117, 147, 200; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 67, 71, 209, 255, 308, 309, 310, 313, 314; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 174

34. Diodorus Siculus, Historical Library, 3.65.5, 4.2.2-4.2.3, 5.52, 5.52.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hera • Hera, angry • Hera, parthenogenesis

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 23, 26, 56; Bernabe et al. (2013), Redefining Dionysos, 9, 284; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 108; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237, 262, 269

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3.65.5 \xa0Consequently he sailed across secretly to his army, and then Lycurgus, they say, falling upon the Maenads in the city known as Nysium, slew them all, but Dionysus, bringing his forces over, conquered the Thracians in a battle, and taking Lycurgus alive put out his eyes and inflicted upon him every kind of outrage, and then crucified him. ^4.2.2 \xa0SemelÃª was loved by Zeus because of her beauty, but since he had his intercourse with her secretly and without speech she thought that the god despised her; consequently she made the request of him that he come to her embraces in the same manner as in his approaches to Hera. ^4.2.3 \xa0Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but SemelÃª, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care. ^5.52.2 \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when SemelÃª had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and CleidÃª, to be reared. The reason Zeus slew SemelÃª with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.^5.52 1. \xa0The myth which the Naxians have to relate about Dionysus is like this: He was reared, they say, in their country, and for this reason the island has been most dear to him and is called by some Dionysias.,2. \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when SemelÃª had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and CleidÃª, to be reared. The reason Zeus slew SemelÃª with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.,3. \xa0And because of the kindness which the inhabitants of Naxos had shown to Dionysus in connection with his rearing they received marks of his gratitude; for the island increased in prosperity and fitted out notable naval forces, and the Naxians were the first to withdraw from the naval forces of Xerxes and to aid in the defeat at sea which the barbarian suffered, and they participated with distinction in the battle of Plataeae. Also the wine of the island possesses an excellence which is peculiarly its own and offers proof of the friendship which the god entertains for the island. ' None

35. Ovid, Metamorphoses, 1.610-1.621, 1.647-1.652, 1.654-1.657, 1.722-1.729, 1.731-1.743, 1.745-1.747, 3.256, 3.273, 3.275, 4.13, 4.320-4.321, 6.87-6.89, 15.769 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hera • Hera, angry • Hera, as rival of heroines • Hera, statue • Juno (Hera) • Juno (Hera),, judgment of Paris and shame of • Juno (also Hera) • Juno / Hera • marriage, Zeus and Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 9; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24, 29, 135; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 83, 143; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 97; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 145; Mayor (2017), Religion and Memory in Tacitus’ Annals, 178, 182, 183, 333; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 27; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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1.610 Coniugis adventum praesenserat inque nitentem ^1.611 Inachidos vultus mutaverat ille iuvencam. ^1.612 Bos quoque formosa est. Speciem Saturnia vaccae, ^1.613 quamquam invita, probat, nec non et cuius et unde ^1.614 quove sit armento, veri quasi nescia quaerit. ^1.616 desinat inquiri. Petit hanc Saturnia munus. ^1.617 Quid faciat? crudele suos addicere amores, ^1.618 non dare suspectum est. Pudor est qui suadeat illinc, ^1.619 hinc dissuadet amor. Victus pudor esset amore; ^1.620 sed leve si munus sociae generisque torique ^1.621 vacca negaretur, poterat non vacca videri. ^1.647 nec retinet lacrimas et, si modo verba sequantur, ^1.648 oret opem nomenque suum casusque loquatur. ^1.649 Littera pro verbis, quam pes in pulvere duxit, ^1.650 corporis indicium mutati triste peregit. ^1.651 “Me miserum!” exclamat pater Inachus inque gementis ^1.652 cornibus et niveae pendens cervice iuvencae ^1.654 nata, mihi terras? tu non inventa reperta ^1.655 luctus eras levior. Retices nec mutua nostris ^1.656 dicta refers, alto tantum suspiria ducis ^1.657 pectore, quodque unum potes, ad mea verba remugis. ^1.722 Excipit hos volucrisque suae Saturnia pennis ^1.724 Protinus exarsit nec tempora distulit irae ^1.725 horriferamque oculis animoque obiecit Erinyn ^1.726 paelicis Argolicae stimulosque in pectore caecos ^1.727 condidit et profugam per totum terruit orbem. ^1.728 Ultimus inmenso restabas, Nile, labori. ^1.729 Quem simul ac tetigit, positis in margine ripae ^1.731 quos potuit solos, tollens ad sidera vultus ^1.732 et gemitu et lacrimis et luctisono mugitu ^1.733 cum Iove visa queri finemque orare malorum. ^1.734 Coniugis ille suae conplexus colla lacertis, ^1.735 finiat ut poenas tandem, rogat “in” que “futurum ^1.736 pone metus” inquit; “numquam tibi causa doloris ^1.737 haec erit:” et Stygias iubet hoc audire paludes. ^1.738 Ut lenita dea est, vultus capit illa priores ^1.739 fitque quod ante fuit: fugiunt e corpore saetae, ^1.740 cornua decrescunt, fit luminis artior orbis, ^1.741 contrahitur rictus, redeunt umerique manusque, ^1.742 ungulaque in quinos dilapsa absumitur ungues: ^1.743 de bove nil superest formae nisi candor in illa. ^1.745 erigitur metuitque loqui, ne more iuvencae ^1.746 mugiat, et timide verba intermissa retemptat. ^1.747 Nunc dea linigera colitur celeberrima turba, ^4.13 additur his Nyseus indetonsusque Thyoneus, ^4.321 esse deus, seu tu deus es, potes esse Cupido, ^6.87 Threiciam Rhodopen habet angulus unus et Haemum ^6.88 (nunc gelidi montes, mortalia corpora quondam !), ^6.89 nomina summorum sibi qui tribuere deorum. ^15.769 quam modo Tydidae Calydonia vulneret hasta,' ' None

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1.610 The dart of love was glittering, gold and sharp, ^1.611 the other had a blunted tip of lead; ^1.612 and with that dull lead dart he shot the Nymph, ^1.613 but with the keen point of the golden dart ^1.614 he pierced the bone and marrow of the God. ^1.616 the other, scouting at the thought of love, ^1.617 rejoiced in the deep shadow of the woods, ^1.618 and as the virgin Phoebe (who denie ^1.619 the joys of love and loves the joys of chase)' "^1.620 a maiden's fillet bound her flowing hair,—" '^1.621 and her pure mind denied the love of man. ^1.647 “How beautiful if properly arranged! ” ^1.648 He saw her eyes like stars of sparkling fire, ^1.649 her lips for kissing sweetest, and her hand ^1.650 and fingers and her arms; her shoulders white ^1.651 as ivory;—and whatever was not seen ^1.652 more beautiful must be. ^1.654 from his pursuing feet the virgin fled, ^1.655 and neither stopped nor heeded as he called; ^1.656 “O Nymph! O Daphne ! I entreat thee stay, ^1.657 it is no enemy that follows thee— ^1.722 her face was hidden with encircling leaves.— ^1.724 (For still, though changed, her slender form remained) ^1.725 and with his right hand lingering on the trunk ^1.726 he felt her bosom throbbing in the bark. ^1.727 He clung to trunk and branch as though to twine. ^1.728 His form with hers, and fondly kissed the wood ^1.729 that shrank from every kiss. ^1.731 “Although thou canst not be my bride, thou shalt ^1.732 be called my chosen tree, and thy green leaves, ^1.733 O Laurel! shall forever crown my brows, ^1.734 be wreathed around my quiver and my lyre; ^1.735 the Roman heroes shall be crowned with thee, ^1.736 as long processions climb the Capitol ^1.737 and chanting throngs proclaim their victories; ^1.738 and as a faithful warden thou shalt guard ^1.739 the civic crown of oak leaves fixed between ^1.740 thy branches, and before Augustan gates. ^1.741 And as my youthful head is never shorn, ^1.742 o, also, shalt thou ever bear thy leave ^1.743 unchanging to thy glory.,” ^1.745 Phoebus Apollo, ended his lament, ^1.746 and unto him the Laurel bent her boughs, ^1.747 o lately fashioned; and it seemed to him ^4.13 and putting by their wickers and their webs, ^4.321 and Night resumes his reign, the god appear ^6.87 elected their positions, stretched their web ^6.88 with finest warp, and separated warp with sley. ^6.89 The woof was next inserted in the web ^15.769 to use the reins now covered with white foam;' ' None

36. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 9; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

37. Apollodorus, Bibliotheca, 1.6.3, 2.1.3, 2.2.2, 3.4.3, 3.5.1, 3.5.3, 3.13.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hera • Hera, • Hera, Homeric hymns • Hera, angry • Hera, cycle • Hera, maternity • Hera, nurse • Hera, statue • Proitids, and Argive Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 9, 15, 44, 132, 242, 284, 419; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 28; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 277; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 67, 85, 126, 237, 238, 244, 264, 266, 269, 278, 279, 280; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

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1.6.3 ὡς δʼ ἐκράτησαν οἱ θεοὶ τῶν Γιγάντων, Γῆ μᾶλλον χολωθεῖσα μίγνυται Ταρτάρῳ, καὶ γεννᾷ Τυφῶνα ἐν Κιλικίᾳ, 3 -- μεμιγμένην ἔχοντα φύσιν ἀνδρὸς καὶ θηρίου. οὗτος μὲν καὶ μεγέθει καὶ δυνάμει πάντων διήνεγκεν ὅσους ἐγέννησε Γῆ, ἦν δὲ αὐτῷ τὰ μὲν ἄχρι μηρῶν ἄπλετον μέγεθος ἀνδρόμορφον, ὥστε ὑπερέχειν μὲν πάντων τῶν ὀρῶν, ἡ δὲ κεφαλὴ πολλάκις καὶ τῶν ἄστρων ἔψαυε· χεῖρας δὲ εἶχε τὴν μὲν ἐπὶ τὴν ἑσπέραν ἐκτεινομένην τὴν δὲ ἐπὶ τὰς ἀνατολάς· ἐκ τούτων 4 -- δὲ ἐξεῖχον ἑκατὸν κεφαλαὶ δρακόντων. τὰ δὲ ἀπὸ μηρῶν σπείρας εἶχεν ὑπερμεγέθεις ἐχιδνῶν, ὧν ὁλκοὶ πρὸς αὐτὴν ἐκτεινόμενοι κορυφὴν συριγμὸν πολὺν ἐξίεσαν. πᾶν δὲ αὐτοῦ τὸ σῶμα κατεπτέρωτο, αὐχμηραὶ δὲ ἐκ κεφαλῆς καὶ γενύων τρίχες ἐξηνέμωντο, πῦρ δὲ ἐδέρκετο τοῖς ὄμμασι. τοιοῦτος ὢν ὁ Τυφὼν καὶ τηλικοῦτος ἡμμένας βάλλων πέτρας ἐπʼ αὐτὸν τὸν οὐρανὸν μετὰ συριγμῶν ὁμοῦ καὶ βοῆς ἐφέρετο· πολλὴν δὲ ἐκ τοῦ στόματος πυρὸς ἐξέβρασσε ζάλην. θεοὶ δʼ ὡς εἶδον αὐτὸν ἐπʼ οὐρανὸν ὁρμώμενον, εἰς Αἴγυπτον φυγάδες ἐφέροντο, καὶ διωκόμενοι τὰς ἰδέας μετέβαλον 1 -- εἰς ζῷα. Ζεὺς δὲ πόρρω μὲν ὄντα Τυφῶνα ἔβαλλε κεραυνοῖς, πλησίον δὲ γενόμενον ἀδαμαντίνῃ κατέπληττεν 2 -- ἅρπῃ, καὶ φεύγοντα ἄχρι τοῦ Κασίου ὄρους συνεδίωξε· τοῦτο δὲ ὑπέρκειται Συρίας. κεῖθι δὲ αὐτὸν κατατετρωμένον ἰδὼν εἰς χεῖρας συνέβαλε. Τυφὼν δὲ ταῖς σπείραις περιπλεχθεὶς κατέσχεν αὐτόν, καὶ τὴν ἅρπην περιελόμενος τά τε τῶν χειρῶν καὶ ποδῶν διέτεμε νεῦρα, ἀράμενος δὲ ἐπὶ τῶν ὤμων διεκόμισεν αὐτὸν διὰ τῆς θαλάσσης εἰς Κιλικίαν 3 -- καὶ παρελθὼν εἰς τὸ Κωρύκιον ἄντρον κατέθετο. ὁμοίως δὲ καὶ τὰ νεῦρα κρύψας ἐν ἄρκτου δορᾷ κεῖθι ἀπέθετο, καὶ κατέστησε φύλακα 4 -- Δελφύνην δράκαιναν· ἡμίθηρ δὲ ἦν αὕτη ἡ κόρη. Ἑρμῆς δὲ καὶ Αἰγίπαν ἐκκλέψαντες τὰ νεῦρα ἥρμοσαν τῷ Διὶ λαθόντες. Ζεὺς δὲ τὴν ἰδίαν ἀνακομισάμενος ἰσχύν, ἐξαίφνης ἐξ οὐρανοῦ ἐπὶ πτηνῶν ὀχούμενος ἵππων ἅρματι, βάλλων κεραυνοῖς ἐπʼ ὄρος ἐδίωξε Τυφῶνα τὸ λεγόμενον Νῦσαν, ὅπου μοῖραι αὐτὸν διωχθέντα ἠπάτησαν· πεισθεὶς γὰρ ὅτι ῥωσθήσεται μᾶλλον, ἐγεύσατο τῶν ἐφημέρων καρπῶν. διόπερ ἐπιδιωκόμενος αὖθις ἧκεν εἰς Θρᾴκην, καὶ μαχόμενος περὶ τὸν Αἷμον ὅλα ἔβαλλεν ὄρη. τούτων δὲ ἐπʼ αὐτὸν ὑπὸ τοῦ κεραυνοῦ πάλιν ὠθουμένων πολὺ ἐπὶ τοῦ ὄρους ἐξέκλυσεν αἷμα· καί φασιν ἐκ τούτου τὸ ὄρος κληθῆναι Αἷμον. φεύγειν δὲ ὁρμηθέντι αὐτῷ 1 -- διὰ τῆς Σικελικῆς θαλάσσης Ζεὺς ἐπέρριψεν Αἴτνην ὄρος ἐν Σικελίᾳ· τοῦτο δὲ ὑπερμέγεθές ἐστιν, ἐξ οὗ μέχρι δεῦρό φασιν ἀπὸ τῶν βληθέντων κεραυνῶν γίνεσθαι πυρὸς ἀναφυσήματα. ἀλλὰ περὶ μὲν τούτων μέχρι τοῦ δεῦρο ἡμῖν λελέχθω. ^2.1.3 Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν. ^2.2.2 καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. ^3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. ^3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. ^3.5.3 βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν. ^3.13.5 αὖθις δὲ γαμεῖ Θέτιν τὴν Νηρέως, περὶ ἧς τοῦ γάμου Ζεὺς καὶ Ποσειδῶν ἤρισαν, Θέμιδος 1 -- δὲ θεσπιῳδούσης ἔσεσθαι τὸν ἐκ ταύτης γεννηθέντα κρείττονα τοῦ πατρὸς ἀπέσχοντο. ἔνιοι δέ φασι, Διὸς ὁρμῶντος ἐπὶ τὴν ταύτης συνουσίαν, εἰρηκέναι Προμηθέα τὸν ἐκ ταύτης αὐτῷ γεννηθέντα οὐρανοῦ δυναστεύσειν. 2 -- τινὲς δὲ λέγουσι Θέτιν μὴ βουληθῆναι Διὶ συνελθεῖν ὡς 3 -- ὑπὸ Ἥρας τραφεῖσαν, Δία δὲ ὀργισθέντα θνητῷ θέλειν αὐτὴν 4 -- συνοικίσαι. 5 -- Χείρωνος οὖν ὑποθεμένου Πηλεῖ συλλαβεῖν καὶ κατασχεῖν 6 -- αὐτὴν μεταμορφουμένην, ἐπιτηρήσας συναρπάζει, γινομένην δὲ ὁτὲ μὲν πῦρ ὁτὲ δὲ ὕδωρ ὁτὲ δὲ θηρίον οὐ πρότερον ἀνῆκε πρὶν ἢ τὴν ἀρχαίαν μορφὴν εἶδεν ἀπολαβοῦσαν. γαμεῖ δὲ ἐν τῷ Πηλίῳ, κἀκεῖ θεοὶ τὸν γάμον εὐωχούμενοι καθύμνησαν. καὶ δίδωσι Χείρων Πηλεῖ δόρυ μείλινον, Ποσειδῶν δὲ ἵππους Βαλίον καὶ Ξάνθον· ἀθάνατοι δὲ ἦσαν οὗτοι.'' 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1.6.3 When the gods had overcome the giants, Earth, still more enraged, had intercourse with Tartarus and brought forth Typhon in Cilicia, a hybrid between man and beast. In size and strength he surpassed all the offspring of Earth. As far as the thighs he was of human shape and of such prodigious bulk that he out-topped all the mountains, and his head often brushed the stars. One of his hands reached out to the west and the other to the east, and from them projected a hundred dragons' heads. From the thighs downward he had huge coils of vipers, which when drawn out, reached to his very head and emitted a loud hissing. His body was all winged:unkempt hair streamed on the wind from his head and cheeks; and fire flashed from his eyes. Such and so great was Typhon when, hurling kindled rocks, he made for the very heaven with hissings and shouts, spouting a great jet of fire from his mouth. But when the gods saw him rushing at heaven, they made for Egypt in flight, and being pursued they changed their forms into those of animals. However Zeus pelted Typhon at a distance with thunderbolts, and at close quarters struck him down with an adamantine sickle, and as he fled pursued him closely as far as Mount Casius, which overhangs Syria . There, seeing the monster sore wounded, he grappled with him. But Typhon twined about him and gripped him in his coils, and wresting the sickle from him severed the sinews of his hands and feet, and lifting him on his shoulders carried him through the sea to Cilicia and deposited him on arrival in the Corycian cave. Likewise he put away the sinews there also, hidden in a bearskin, and he set to guard them the she-dragon Delphyne, who was a half-bestial maiden. But Hermes and Aegipan stole the sinews and fitted them unobserved to Zeus. And having recovered his strength Zeus suddenly from heaven, riding in a chariot of winged horses, pelted Typhon with thunderbolts and pursued him to the mountain called Nysa, where the Fates beguiled the fugitive; for he tasted of the ephemeral fruits in the persuasion that he would be strengthened thereby. So being again pursued he came to Thrace, and in fighting at Mount Haemus he heaved whole mountains. But when these recoiled on him through the force of the thunderbolt, a stream of blood gushed out on the mountain, and they say that from that circumstance the mountain was called Haemus . And when he started to flee through the Sicilian sea, Zeus cast Mount Etna in Sicily upon him. That is a huge mountain, from which down to this day they say that blasts of fire issue from the thunderbolts that were thrown. So much for that subject." "^2.1.3 Argus and Ismene, daughter of Asopus, had a son Iasus, who is said to have been the father of Io. But the annalist Castor and many of the tragedians allege that Io was a daughter of Inachus; and Hesiod and Acusilaus say that she was a daughter of Piren. Zeus seduced her while she held the priesthood of Hera, but being detected by Hera he by a touch turned Io into a white cow and swore that he had not known her; wherefore Hesiod remarks that lover's oaths do not draw down the anger of the gods. But Hera requested the cow from Zeus for herself and set Argus the All-seeing to guard it. Pherecydes says that this Argus was a son of Arestor; but Asclepiades says that he was a son of Inachus, and Cercops says that he was a son of Argus and Ismene, daughter of Asopus; but Acusilaus says that he was earth-born. He tethered her to the olive tree which was in the grove of the Mycenaeans. But Zeus ordered Hermes to steal the cow, and as Hermes could not do it secretly because Hierax had blabbed, he killed Argus by the cast of a stone; whence he was called Argiphontes. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile . Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son; and having found Epaphus she came to Egypt and was married to Telegonus, who then reigned over the Egyptians. And she set up an image of Demeter, whom the Egyptians called Isis, and Io likewise they called by the name of Isis." ^2.2.2 And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes. ^3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.' "^3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses." ^3.5.3 And wishing to be ferried across from Icaria to Naxos he hired a pirate ship of Tyrrhenians. But when they had put him on board, they sailed past Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes. And the pirates went mad, and leaped into the sea, and were turned into dolphins. Thus men perceived that he was a god and honored him; and having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven. ^3.13.5 Afterwards he married Thetis, daughter of Nereus, for whose hand Zeus and Poseidon had been rivals; but when Themis prophesied that the son born of Thetis would be mightier than his father, they withdrew. But some say that when Zeus was bent on gratifying his passion for her, Prometheus declared that the son borne to him by her would be lord of heaven; and others affirm that Thetis would not consort with Zeus because she had been brought up by Hera, and that Zeus in anger would marry her to a mortal. Chiron, therefore, having advised Peleus to seize her and hold her fast in spite of her shape-shifting, he watched his chance and carried her off, and though she turned, now into fire, now into water, and now into a beast, he did not let her go till he saw that she had resumed her former shape. And he married her on Pelion, and there the gods celebrated the marriage with feast and song. And Chiron gave Peleus an ashen spear, and Poseidon gave him horses, Balius and Xanthus, and these were immortal.'" None

38. Plutarch, Aristides, 11.3-11.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hera, Cithaironia of Plataea • Hera, Kithaironia • Hera, Nympheuomene • Hera, Teleia • Hera, cycle • Hera, statue

Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 94, 95; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 103, 104

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11.3 Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. ^11.4 οὗτος ὁ χρησμὸς ἀνενεχθεὶς ἀπορίαν τῷ Ἀριστείδῃ παρεῖχεν. οἱ μὲν γὰρ ἥρωες, οἷς ἐκέλευε θύειν, ἀρχηγέται Πλαταιέων ἦσαν, καὶ τὸ τῶν Σφραγιτίδων νυμφῶν ἄντρον ἐν μιᾷ κορυφῇ τοῦ Κιθαιρῶνός ἐστιν, εἰς δυσμὰς ἡλίου θερινὰς τετραμμένον, ἐν ᾧ καὶ μαντεῖον ἦν πρότερον, ὥς φασι, καὶ πολλοὶ κατείχοντο τῶν ἐπιχωρίων, οὓς νυμφολήπτους προσηγόρευον.'' None

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11.3 ^11.4 '' None

39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Juno (also Hera) • Juno/Hera

Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 164, 173; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 105, 160

40. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dedications, to Hera of Samos • Hera • Hera, Akraia • Hera, Teleia • Hera, of Samos

Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 128, 214; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 175, 209

41. Lucian, The Syrian Goddess, 31, 36 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Argos, cult statues of Hera at • Cyclades, Thebes, Cycladicstyle relief of Hera between lions from • Hera • Hera, Assyrian goddess associated with • Hera, Heracles and • Hera, Syrian • Hera, images and iconography • Hera, in Judgment of Paris scenes • Hera, lions, associated with • Heracles, Hera and • Minoan-Mycenaean religion and art, Hera and • Samos, cult statue of Hera at • Thebes, Cycladic-style relief of Hera between lions from • coins, with lion head and ox of Hera, from Samos • lions, Hera and • plank statuettes (Brettidole), of Hera

Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 19, 61, 249; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 134; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 62

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31 But the temple within is not uniform. A special sacred shrine is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the sacred shrine to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details—his head, his robes, his throne; nor even if you wished it could you take him for another deity.³⁶ I have much to say about his works, and I will tell what is most worthy of admiration. First I will speak of the oracle. There are many oracles among the Greeks, and many, too, among the Egyptians, and again in Libya and in Asia there are many too. But these speak not, save by the mouth of priests and prophets: this one is moved by its own impulse, and carries out the divining process to the very end. The manner of his divination is the following: When he is desirous of uttering an oracle, he first stirs in his seat, and the priests straightway raise him up. Should they fail to raise him up, he sweats, and moves more violently than ever. When they approach him and bear him up, he drives them round in a circle, and leaps on one after another. At last the high priest confronts him, and questions him on every subject. The god, if he disapproves of any action proposed, retreats into the background; if, however, he happens to approve it, he drives his bearers forward as if they were horses. It is thus that they gather the oracles, and they undertake nothing public or private without this preliminary. This god, too, speaks about the symbol, and points out when it is the due season for the expedition of which I spoke in connexion therewith. ' None

42. Pausanias, Description of Greece, 1.1.5, 1.20.3, 1.24.5, 1.25.1, 2.4.7, 2.11.2, 2.13.3, 2.17.1-2.17.6, 2.19.7-2.19.8, 2.22.1, 2.25.9, 2.30.6, 3.13.9, 3.16.11, 3.18.11, 3.18.16, 5.5.10, 5.7.6, 5.7.8, 5.7.10, 5.11.3, 5.11.7-5.11.8, 5.13.8, 5.14.8, 5.14.10, 5.16.1, 5.16.6-5.16.7, 5.17.1, 6.20.1, 7.4.4, 8.22.2, 8.42.4-8.42.8, 8.47.3, 9.2.7, 9.3.1-9.3.9, 9.12.3-9.12.4, 9.27.2, 9.34.1, 10.35.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Aphrodite Hera • Aphrodite, Hera • Aphrodite, Hera and • Argos, cult of Hera at • Argos, cult statues of Hera at • Argos, gold ring from tomb near Heraeum with griffins and column of Hera (?) • Argos, house models associated with Hera from • Argos, sanctuary of Hera • Callithoe (priestess of Argive Hera) • Charites (Graces), Hera and • Dionysus, Hera and • Elis, Hera and Dionysus at • Hera • Hera (goddess) • Hera (goddess), depictions of • Hera (goddess), temple at Boiotian Plataia • Hera, • Hera, Akraia • Hera, Akreia • Hera, Antheia • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hera, Argeia • Hera, Argive • Hera, Basileia • Hera, Basilis • Hera, Bounaia • Hera, Charites/Graces and • Hera, Chera • Hera, Dionysus and • Hera, Eileithyia • Hera, Eleutheria • Hera, Gamelios • Hera, Hoplosmia • Hera, Kithaironia • Hera, Nympheuomene • Hera, Olympia • Hera, Pais • Hera, Parthenia • Hera, Parthenos • Hera, Poseidon and • Hera, Prodromia • Hera, Rhea and • Hera, Samian • Hera, Stymphalus • Hera, Syrian • Hera, Teleia • Hera, Thea Basileios • Hera, Thelchinia • Hera, Zeus and • Hera, agriculture • Hera, and Zeus • Hera, angry • Hera, as rival of heroines • Hera, beauty • Hera, birth • Hera, boopis • Hera, canonical portrait • Hera, child • Hera, childhood • Hera, coins • Hera, cows and horses associated with • Hera, cult and rites • Hera, cult of, at Olympia • Hera, cycle • Hera, enthroned • Hera, eroticised • Hera, fettered • Hera, griffins associated with • Hera, her shrine at the Imbrasus • Hera, houses/house models associated with • Hera, hyperochotate • Hera, images and iconography • Hera, in Judgment of Paris scenes • Hera, kydiste • Hera, liberation • Hera, lygos (willow) sacred to • Hera, map of most important cult sites • Hera, meadow • Hera, numerous deities worshipped in form of • Hera, nymphe • Hera, of Athens • Hera, origins and development • Hera, parthenogenesis • Hera, parthenos • Hera, pillar, worshipped in form of • Hera, plains/pastures, as goddess of • Hera, sanctuaries and temples • Hera, statue • Hera, tutelary • Hera, upbringing • Hera, virgin • Hera, “sacred wedding” to Zeus • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Minoan-Mycenaean religion and art, Hera and • Mycenae, clay seal with column of Hera (?) flanked by oxen and birds • Mycenae, gold ring with lions and column of Hera (?) • Nikoxenos Painter, amphora with Zeus and Hera enthroned • Nilsson, Martin, on Hera • Olympia, Hera and Dionysus at • Olympia, temple of Hera • Paestum (Poseidonia), Hera, temples of • Perachora, house model dedicated to Hera, from Heraeum • Perachora, temple of Hera • Polyclitus, statue of Hera at Argos • Poseidon, Hera and • Rhea, Hera and • Samos, cult statue of Hera at • Samos, wooden statuette of Hera • Sparta, Hera and • Zeus, Hera and • Zeus, and Hera • Zeus, “sacred wedding” to Hera • coins, with cult statue of Hera, from Samos • cows/cattle, Hera and • cuckoos, associated with Hera • gold rings, Argos, tomb near Heraeum, ring with griffins and column of Hera (?) • gold rings, Mycenae, ring with lions and column of Hera (?) • griffins, associated with Hera • houses/house models, Hera associated with • lygos (willow) sacred to Hera • marriage, Zeus and Hera • pastoralism, Hera as goddess of pastures and plains • peplos, presentation of, to Hera at Olympia • pillars/columns, Hera worshipped in form of • sacred land, Elektryon, Hera, Herakles, Apollo Pythaieus, in Argive Plain • sanctuaries and temples, of Hera • temple, of Lacinian Hera • vegetation deities, Hera as • weddings and marriages, Hera and • weddings and marriages, “sacred wedding” of Zeus and Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 9, 15, 401; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 347; Bowie (2021), Essays on Ancient Greek Literature and Culture, 539; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145, 187; Brule (2003), Women of Ancient Greece, 15; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 44; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 49; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 247, 248; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 25; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 117; Gaifman (2012), Aniconism in Greek Antiquity, 71, 72, 89, 133; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 115; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1045; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 171; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 145, 168; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 58, 73, 90, 97, 100, 108, 120; Mikalson (2003), Herodotus and Religion in the Persian Wars, 92; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32, 337, 339; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 128; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24, 29, 30, 53, 60, 93, 94, 99, 101, 103, 105, 109, 110, 111, 112, 113, 117, 118, 120, 121, 125, 127, 130, 131, 133, 135, 153, 154, 156, 158, 159, 162, 171, 182, 183, 208, 232, 237, 263, 271, 291, 298, 299, 306, 308; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 17, 31, 40, 41, 42, 51, 56, 65, 83, 257, 261, 316; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 86, 91; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 356

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1.1.5 ἀπέχει δὲ σταδίους εἴκοσιν ἄκρα Κωλιάς· ἐς ταύτην φθαρέντος τοῦ ναυτικοῦ τοῦ Μήδων κατήνεγκεν ὁ κλύδων τὰ ναυάγια. Κωλιάδος δέ ἐστιν ἐνταῦθα Ἀφροδίτης ἄγαλμα καὶ Γενετυλλίδες ὀνομαζόμεναι θεαί· δοκῶ δὲ καὶ Φωκαεῦσι τοῖς ἐν Ἰωνίᾳ θεάς, ἃς καλοῦσι Γενναΐδας, εἶναι ταῖς ἐπὶ Κωλιάδι τὰς αὐτάς. —ἔστι δὲ κατὰ τὴν ὁδὸν τὴν ἐς Ἀθήνας ἐκ Φαληροῦ ναὸς Ἥρας οὔτε θύρας ἔχων οὔτε ὄροφον· Μαρδόνιόν φασιν αὐτὸν ἐμπρῆσαι τὸν Γωβρύου. τὸ δὲ ἄγαλμα τὸ νῦν δή, καθὰ λέγουσιν, Ἀλκαμένους ἐστὶν ἔργον· οὐκ ἂν τοῦτό γε ὁ Μῆδος εἴη λελωβημένος. ^1.20.3 τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν. ^1.24.5 ὁπόσα ἐν τοῖς καλουμένοις ἀετοῖς κεῖται, πάντα ἐς τὴν Ἀθηνᾶς ἔχει γένεσιν, τὰ δὲ ὄπισθεν ἡ Ποσειδῶνος πρὸς Ἀθηνᾶν ἐστιν ἔρις ὑπὲρ τῆς γῆς· αὐτὸ δὲ ἔκ τε ἐλέφαντος τὸ ἄγαλμα καὶ χρυσοῦ πεποίηται. μέσῳ μὲν οὖν ἐπίκειταί οἱ τῷ κράνει Σφιγγὸς εἰκών—ἃ δὲ ἐς τὴν Σφίγγα λέγεται, γράψω προελθόντος ἐς τὰ Βοιώτιά μοι τοῦ λόγου—, καθʼ ἑκάτερον δὲ τοῦ κράνους γρῦπές εἰσιν ἐπειργασμένοι. ^1.25.1 τοιαῦτα μὲν αὐτοῖς συμβαίνοντα εἶδον· ἔστι δὲ ἐν τῇ Ἀθηναίων ἀκροπόλει καὶ Περικλῆς ὁ Ξανθίππου καὶ αὐτὸς Ξάνθιππος, ὃς ἐναυμάχησεν ἐπὶ Μυκάλῃ Μήδοις. ἀλλʼ ὁ μὲν Περικλέους ἀνδριὰς ἑτέρωθι ἀνάκειται, τοῦ δὲ Ξανθίππου πλησίον ἕστηκεν Ἀνακρέων ὁ Τήιος, πρῶτος μετὰ Σαπφὼ τὴν Λεσβίαν τὰ πολλὰ ὧν ἔγραψεν ἐρωτικὰ ποιήσας· καί οἱ τὸ σχῆμά ἐστιν οἷον ᾄδοντος ἂν ἐν μέθῃ γένοιτο ἀνθρώπου. γυναῖκας δὲ πλησίον Δεινομένης Ἰὼ τὴν Ἰνάχου καὶ Καλλιστὼ τὴν Λυκάονος πεποίηκεν, αἷς ἀμφοτέραις ἐστὶν ἐς ἅπαν ὅμοια διηγήματα ἔρως Διὸς καὶ Ἥρας ὀργὴ καὶ ἀλλαγὴ τῇ μὲν ἐς βοῦν, Καλλιστοῖ δὲ ἐς ἄρκτον. ^2.4.7 ὑπὲρ τοῦτο Μητρὸς θεῶν ναός ἐστι καὶ στήλη καὶ θρόνος· λίθων καὶ αὐτὴ καὶ ὁ θρόνος. ὁ δὲ τῶν Μοιρῶν καὶ ὁ Δήμητρος καὶ Κόρης οὐ φανερὰ ἔχουσι τὰ ἀγάλματα. ταύτῃ καὶ τὸ τῆς Βουναίας ἐστὶν Ἥρας ἱερὸν ἱδρυσαμένου Βούνου τοῦ Ἑρμοῦ· καὶ διʼ αὐτὸ ἡ θεὸς καλεῖται Βουναία. ^2.11.2 καταβαίνουσι δὲ ὡς ἐπὶ τὸ πεδίον, ἱερόν ἐστιν ἐνταῦθα Δήμητρος· ἱδρῦσαι δέ φασιν αὐτὸ Πλημναῖον ἀποδιδόντα χάριν τῇ θεῷ τοῦ παιδὸς τῆς τροφῆς. τοῦ δὲ ἱεροῦ τῆς Ἥρας, ἣν ἱδρύσατο Ἄδραστος, ὀλίγον ἀπωτέρω Καρνείου ναός ἐστιν Ἀπόλλωνος· κίονες δὲ ἑστήκασιν ἐν αὐτῷ μόνοι, τοίχους δὲ οὐκέτι οὐδὲ ὄροφον οὔτε ἐνταῦθα εὑρήσεις οὔτε ἐν τῷ τῆς Προδρομίας Ἥρας. τοῦτον γὰρ δὴ Φάλκης ἱδρύσατο ὁ Τημένου, τῆς ὁδοῦ οἱ τῆς ἐς Σικυῶνα Ἥραν φάμενος ὁδηγὸν γενέσθαι. ^2.13.3 προσέσται δὲ ἤδη καὶ τῶν ἐς ἐπίδειξιν ἡκόντων τὰ ἀξιολογώτατα. ἔστι γὰρ ἐν τῇ Φλιασίων ἀκροπόλει κυπαρίσσων ἄλσος καὶ ἱερὸν ἁγιώτατον ἐκ παλαιοῦ· τὴν δὲ θεὸν ἧς ἐστι τὸ ἱερὸν οἱ μὲν ἀρχαιότατοι Φλιασίων Γανυμήδαν, οἱ δὲ ὕστερον Ἥβην ὀνομάζουσιν· ἧς καὶ Ὅμηρος μνήμην ἐποιήσατο ἐν τῇ Μενελάου πρὸς Ἀλέξανδρον μονομαχίᾳ φάμενος οἰνοχόον τῶν θεῶν εἶναι, καὶ αὖθις ἐν Ὀδυσσέως ἐς Ἅιδου καθόδῳ γυναῖκα Ἡρακλέους εἶπεν εἶναι. Ὠλῆνι δὲ ἐν Ἥρας ἐστὶν ὕμνῳ πεποιημένα τραφῆναι τὴν Ἥραν ὑπὸ Ὡρῶν, εἶναι δέ οἱ παῖδας Ἄρην τε καὶ Ἥβην. ^2.17.1 Μυκηνῶν δὲ ἐν ἀριστερᾷ πέντε ἀπέχει καὶ δέκα στάδια τὸ Ἡραῖον. ῥεῖ δὲ κατὰ τὴν ὁδὸν ὕδωρ Ἐλευθέριον καλούμενον· χρῶνται δὲ αὐτῷ πρὸς καθάρσια αἱ περὶ τὸ ἱερὸν καὶ τῶν θυσιῶν ἐς τὰς ἀπορρήτους. αὐτὸ δὲ τὸ ἱερόν ἐστιν ἐν χθαμαλωτέρῳ τῆς Εὐβοίας· τὸ γὰρ δὴ ὄρος τοῦτο ὀνομάζουσιν Εὔβοιαν, λέγοντες Ἀστερίωνι γενέσθαι τῷ ποταμῷ θυγατέρας Εὔβοιαν καὶ Πρόσυμναν καὶ Ἀκραίαν, εἶναι δὲ σφᾶς τροφοὺς τῆς Ἥρας· ^2.17.2 καὶ ἀπὸ μὲν Ἀκραίας τὸ ὄρος καλοῦσι τὸ ἀπαντικρὺ τοῦ Ἡραίου, ἀπὸ δὲ Εὐβοίας ὅσον περὶ τὸ ἱερόν, Πρόσυμναν δὲ τὴν ὑπὸ τὸ Ἡραῖον χώραν. ὁ δὲ Ἀστερίων οὗτος ῥέων ὑπὲρ τὸ Ἡραῖον ἐς φάραγγα ἐσπίπτων ἀφανίζεται. φύεται δὲ αὐτοῦ πόα πρὸς ταῖς ὄχθαις· ἀστερίωνα ὀνομάζουσι καὶ τὴν πόαν· ταύτην τῇ Ἥρᾳ καὶ αὐτὴν φέρουσι καὶ ἀπὸ τῶν φύλλων αὐτῆς στεφάνους πλέκουσιν. ^2.17.3 ἀρχιτέκτονα μὲν δὴ γενέσθαι τοῦ ναοῦ λέγουσιν Εὐπόλεμον Ἀργεῖον· ὁπόσα δὲ ὑπὲρ τοὺς κίονάς ἐστιν εἰργασμένα, τὰ μὲν ἐς τὴν Διὸς γένεσιν καὶ θεῶν καὶ γιγάντων μάχην ἔχει, τὰ δὲ ἐς τὸν πρὸς Τροίαν πόλεμον καὶ Ἰλίου τὴν ἅλωσιν. ἀνδριάντες τε ἑστήκασι πρὸ τῆς ἐσόδου καὶ γυναικῶν, αἳ γεγόνασιν ἱέρειαι τῆς Ἥρας, καὶ ἡρώων ἄλλων τε καὶ Ὀρέστου· τὸν γὰρ ἐπίγραμμα ἔχοντα, ὡς εἴη βασιλεὺς Αὔγουστος, Ὀρέστην εἶναι λέγουσιν. ἐν δὲ τῷ προνάῳ τῇ μὲν Χάριτες ἀγάλματά ἐστιν ἀρχαῖα, ἐν δεξιᾷ δὲ κλίνη τῆς Ἥρας καὶ ἀνάθημα ἀσπὶς ἣν Μενέλαός ποτε ἀφείλετο Εὔφορβον ἐν Ἰλίῳ. ^2.17.4 τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον. ^2.17.5 λέγεται δὲ παρεστηκέναι τῇ Ἥρᾳ τέχνη Ναυκύδους ἄγαλμα Ἥβης, ἐλέφαντος καὶ τοῦτο καὶ χρυσοῦ· παρὰ δὲ αὐτήν ἐστιν ἐπὶ κίονος ἄγαλμα Ἥρας ἀρχαῖον. τὸ δὲ ἀρχαιότατον πεποίηται μὲν ἐξ ἀχράδος, ἀνετέθη δὲ ἐς Τίρυνθα ὑπὸ Πειράσου τοῦ Ἄργου, Τίρυνθα δὲ ἀνελόντες Ἀργεῖοι κομίζουσιν ἐς τὸ Ἡραῖον· ὃ δὴ καὶ αὐτὸς εἶδον, καθήμενον ἄγαλμα οὐ μέγα. ^2.17.6 ἀναθήματα δὲ τὰ ἄξια λόγου βωμὸς ἔχων ἐπειργασμένον τὸν λεγόμενον Ἥβης καὶ Ἡρακλέους γάμον· οὗτος μὲν ἀργύρου, χρυσοῦ δὲ καὶ λίθων λαμπόντων Ἀδριανὸς βασιλεὺς ταὼν ἀνέθηκεν· ἀνέθηκε δέ, ὅτι τὴν ὄρνιθα ἱερὰν τῆς Ἥρας νομίζουσι. κεῖται δὲ καὶ στέφανος χρυσοῦς καὶ πέπλος πορφύρας, Νέρωνος ταῦτα ἀναθήματα. ^2.19.7 τοῦ ναοῦ δέ ἐστιν ἐντὸς Λάδας ποδῶν ὠκύτητι ὑπερβαλλόμενος τοὺς ἐφʼ αὑτοῦ καὶ Ἑρμῆς ἐς λύρας ποίησιν χελώνην ᾑρηκώς. ἔστι δὲ ἔμπροσθεν τοῦ ναοῦ βόθρος πεποιημένα ἐν τύπῳ ταύρου μάχην ἔχων καὶ λύκου, σὺν δὲ αὐτοῖς παρθένον ἀφιεῖσαν πέτραν ἐπὶ τὸν ταῦρον· Ἄρτεμιν δὲ εἶναι νομίζουσι τὴν παρθένον. Δαναὸς δὲ ταῦτά τε ἀνέθηκε καὶ πλησίον κίονας καὶ Διὸς καὶ Ἀρτέμιδος ξόανον. ^2.19.8 τάφοι δέ εἰσιν ὁ μὲν Λίνου τοῦ Ἀπόλλωνος καὶ Ψαμάθης τῆς Κροτώπου, τὸν δὲ λέγουσιν εἶναι Λίνου τοῦ ποιήσαντος τὰ ἔπη. τὰ μὲν οὖν ἐς τοῦτον οἰκειότερα ὄντα ἑτέρῳ λόγῳ παρίημι τῷδε, τὰ δὲ ἐς τὸν Ψαμάθης ἡ Μεγαρική μοι συγγραφὴ προεδήλωσεν. ἐπὶ τούτοις ἐστὶν Ἀπόλλων Ἀγυιεὺς καὶ βωμὸς Ὑετίου Διός, ἔνθα οἱ συσπεύδοντες Πολυνείκει τὴν ἐς Θήβας κάθοδον ἀποθανεῖσθαι συνώμοσαν, ἢν μὴ τὰς Θήβας γένηταί σφισιν ἑλεῖν. ἐς δὲ τοῦ Προμηθέως τὸ μνῆμα ἧσσόν μοι δοκοῦσιν Ὀπουντίων εἰκότα λέγειν, λέγουσι δὲ ὅμως. ^2.22.1 τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ. ^2.25.9 καταβάντων δὲ ὡς ἐπὶ θάλασσαν, ἐνταῦθα οἱ θάλαμοι τῶν Προίτου θυγατέρων εἰσίν· ἐπανελθόντων δὲ ἐς τὴν λεωφόρον, ἐπὶ Μήδειαν ἐς ἀριστερὰν ἥξεις. βασιλεῦσαι δέ φασιν Ἠλεκτρύωνα ἐν τῇ Μηδείᾳ τὸν πατέρα Ἀλκμήνης· ἐπʼ ἐμοῦ δὲ Μηδείας πλὴν τὸ ἔδαφος ἄλλο οὐδὲν ἐλείπετο. ^2.30.6 ἐπὶ τούτου βασιλεύοντος Ἀθηνᾶν καὶ Ποσειδῶνα ἀμφισβητῆσαι λέγουσι περὶ τῆς χώρας, ἀμφισβητήσαντας δὲ ἔχειν ἐν κοινῷ· προστάξαι γὰρ οὕτω Δία σφίσι. καὶ διὰ τοῦτο Ἀθηνᾶν τε σέβουσι Πολιάδα καὶ Σθενιάδα ὀνομάζοντες τὴν αὐτὴν καὶ Ποσειδῶνα Βασιλέα ἐπίκλησιν· καὶ δὴ καὶ νόμισμα αὐτοῖς τὸ ἀρχαῖον ἐπίσημα ἔχει τρίαιναν καὶ Ἀθηνᾶς πρόσωπον. ^3.13.9 ξόανον δὲ ἀρχαῖον καλοῦσιν Ἀφροδίτης Ἥρας· ἐπὶ δὲ θυγατρὶ γαμουμένῃ νενομίκασι τὰς μητέρας τῇ θεῷ θύειν. τοῦ λόφου δὲ κατὰ τὴν ἐς δεξιὰν ὁδὸν Ἑτοιμοκλέους ἐστὶν εἰκών· τῷ δὲ Ἑτοιμοκλεῖ καὶ αὐτῷ καὶ Ἱπποσθένει τῷ πατρὶ πάλης εἰσὶν Ὀλυμπικαὶ νῖκαι, καὶ συναμφοτέροις μὲν μία τε καὶ δέκα, τῷ δὲ Ἱπποσθένει μιᾷ νίκῃ τὸν υἱὸν παρελθεῖν ὑπῆρξεν. ^3.16.11 μαστιγοῦντές ποτε ὑποφειδόμενοι παίωσι κατὰ ἐφήβου κάλλος ἢ ἀξίωμα, τότε ἤδη τῇ γυναικὶ τὸ ξόανον γίνεται βαρὺ καὶ οὐκέτι εὔφορον, ἡ δὲ ἐν αἰτίᾳ τοὺς μαστιγοῦντας ποιεῖται καὶ πιέζεσθαι διʼ αὐτούς φησιν. οὕτω τῷ ἀγάλματι ἀπὸ τῶν ἐν τῇ Ταυρικῇ θυσιῶν ἐμμεμένηκεν ἀνθρώπων αἵματι ἥδεσθαι· καλοῦσι δὲ οὐκ Ὀρθίαν μόνον ἀλλὰ καὶ Λυγοδέσμαν τὴν αὐτήν, ὅτι ἐν θάμνῳ λύγων εὑρέθη, περιειληθεῖσα δὲ ἡ λύγος ἐποίησε τὸ ἄγαλμα ὀρθόν. ^3.18.11 τὸν δὲ Μίνω καλούμενον Ταῦρον οὐκ οἶδα ἀνθʼ ὅτου πεποίηκε Βαθυκλῆς δεδεμένον τε καὶ ἀγόμενον ὑπὸ Θησέως ζῶντα· καὶ Φαιάκων χορός ἐστιν ἐπὶ τῷ θρόνῳ καὶ ᾄδων ὁ Δημόδοκος· Περσέως τε τὸ ἔργον πεποίηται τὸ ἐς Μέδουσαν. παρέντι δὲ Ἡρακλέους μάχην πρὸς Θούριον τῶν γιγάντων καὶ Τυνδάρεω πρὸς Εὔρυτον, ἔστιν ἁρπαγὴ τῶν Λευκίππου θυγατέρων· Διόνυσον δὲ καὶ Ἡρακλέα, τὸν μὲν παῖδα ἔτι ὄντα ἐς οὐρανόν ἐστιν Ἑρμῆς φέρων, Ἀθηνᾶ δὲ ἄγουσα Ἡρακλέα συνοικήσοντα ἀπὸ τούτου θεοῖς. ^3.18.16 Ἡρακλέους τε πρὸς Ὄρειον Κένταυρον μάχη πεποίηται καὶ Θησέως πρὸς Ταῦρον τὸν Μίνω. πεποίηται δὲ καὶ ἡ πρὸς Ἀχελῷον Ἡρακλέους πάλη καὶ τὰ λεγόμενα ἐς Ἥραν, ὡς ὑπὸ Ἡφαίστου δεθείη, καὶ ὃν Ἄκαστος ἔθηκεν ἀγῶνα ἐπὶ πατρὶ καὶ τὰ ἐς Μενέλαον καὶ τὸν Αἰγύπτιον Πρωτέα ἐν Ὀδυσσείᾳ. τελευταῖα Ἄδμητός τε ζευγνύων ἐστὶν ὑπὸ τὸ ἅρμα κάπρον καὶ λέοντα καὶ οἱ Τρῶες ἐπιφέροντες χοὰς Ἕκτορι. ^5.5.10 Ἑλλήνων δὲ οἱ μὲν Χίρωνα, οἱ δὲ ἄλλον Κένταυρον Πυλήνορα τοξευθέντα ὑπὸ Ἡρακλέους καὶ φυγόντα τραυματίαν φασὶν ἐν τῷ ὕδατι ἀπολοῦσαι τούτῳ τὸ ἕλκος, καὶ ἀπὸ τῆς ὕδρας τοῦ ἰοῦ γενέσθαι δυσχερῆ τῷ Ἀνίγρῳ τὴν ὀσμήν· οἱ δὲ ἐς Μελάμποδα τὸν Ἀμυθάονος καὶ ἐς τῶν Προίτου θυγατέρων τὰ καθάρσια ἐμβληθέντα ἐνταῦθα ἀνάγουσι τὴν αἰτίαν τοῦ ἐπὶ τῷ ποταμῷ παθήματος. ^5.7.8 πρῶτος μὲν ἐν ὕμνῳ τῷ ἐς Ἀχαιίαν ἐποίησεν Ὠλὴν Λύκιος ἀφικέσθαι τὴν Ἀχαιίαν ἐς Δῆλον ἐκ τῶν Ὑπερβορέων τούτων· ἔπειτα δὲ ᾠδὴν Μελάνωπος Κυμαῖος ἐς Ὦπιν καὶ Ἑκαέργην ᾖσεν, ὡς ἐκ τῶν Ὑπερβορέων καὶ αὗται πρότερον ἔτι τῆς Ἀχαιίας ἀφίκοντο καὶ ἐς Δῆλον· ^5.7.10 Δία δὴ οἱ μὲν ἐνταῦθα παλαῖσαι καὶ αὐτῷ Κρόνῳ περὶ τῆς ἀρχῆς, οἱ δὲ ἐπὶ κατειργασμένῳ ἀγωνοθετῆσαί φασιν αὐτόν· νικῆσαι δὲ ἄλλοι τε λέγονται καὶ ὅτι Ἀπόλλων παραδράμοι μὲν ἐρίζοντα Ἑρμῆν, κρατήσαι δὲ Ἄρεως πυγμῇ. τούτου δὲ ἕνεκα καὶ τὸ αὔλημα τὸ Πυθικόν φασι τῷ πηδήματι ἐπεισαχθῆναι τῶν πεντάθλων, ὡς τὸ μὲν ἱερὸν τοῦ Ἀπόλλωνος τὸ αὔλημα ὄν, τὸν Ἀπόλλωνα δὲ ἀνῃρημένον Ὀλυμπικὰς νίκας. ^5.11.3 τῶν δὲ ἐκ τοῦ θρόνου μεταξὺ ποδῶν τέσσαρες κανόνες εἰσίν, ἐκ ποδὸς ἐς πόδα ἕτερον διήκων ἕκαστος. τῷ μὲν δὴ κατʼ εὐθὺ τῆς ἐσόδου κανόνι, ἑπτά ἐστιν ἀγάλματα ἐπʼ αὐτῷ, τὸ γὰρ ὄγδοον ἐξ αὐτῶν οὐκ ἴσασι τρόπον ὅντινα ἐγένετο ἀφανές· εἴη δʼ ἂν ἀγωνισμάτων ἀρχαίων ταῦτα μιμήματα, οὐ γάρ πω τὰ ἐς τοὺς παῖδας ἐπὶ ἡλικίας ἤδη καθειστήκει τῆς Φειδίου. τὸν δὲ αὑτὸν ταινίᾳ τὴν κεφαλὴν ἀναδούμενον ἐοικέναι τὸ εἶδος Παντάρκει λέγουσι, μειράκιον δὲ Ἠλεῖον τὸν Παντάρκη παιδικὰ εἶναι τοῦ Φειδίου· ἀνείλετο δὲ καὶ ἐν παισὶν ὁ Παντάρκης πάλης νίκην Ὀλυμπιάδι ἕκτῃ πρὸς ταῖς ὀγδοήκοντα. ^5.11.7 ἐπὶ δὲ τοῖς ἀνωτάτω τοῦ θρόνου πεποίηκεν ὁ Φειδίας ὑπὲρ τὴν κεφαλὴν τοῦ ἀγάλματος τοῦτο μὲν Χάριτας, τοῦτο δὲ Ὥρας, τρεῖς ἑκατέρας. εἶναι γὰρ θυγατέρας Διὸς καὶ ταύτας ἐν ἔπεσίν ἐστιν εἰρημένα· Ὅμηρος δὲ ἐν Ἰλιάδι ἐποίησε τὰς Ὥρας καὶ ἐπιτετράφθαι τὸν οὐρανὸν καθάπερ τινὰς φύλακας βασιλέως αὐλῆς. τὸ ὑπόθημα δὲ τὸ ὑπὸ τοῦ Διὸς τοῖς ποσίν, ὑπὸ τῶν ἐν τῇ Ἀττικῇ καλούμενον θρανίον, λέοντάς τε χρυσοῦς καὶ Θησέως ἐπειργασμένην ἔχει μάχην τὴν πρὸς Ἀμαζόνας, τὸ Ἀθηναίων πρῶτον ἀνδραγάθημα ἐς οὐχ ὁμοφύλους. ^5.11.8 ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη. ^5.13.8 ἔστι δὲ ὁ τοῦ Διὸς τοῦ Ὀλυμπίου βωμὸς ἴσον μὲν μάλιστα τοῦ Πελοπίου τε καὶ τοῦ ἱεροῦ τῆς Ἥρας ἀπέχων, προκείμενος μέντοι καὶ πρὸ ἀμφοτέρων· κατασκευασθῆναι δὲ αὐτὸν οἱ μὲν ὑπὸ Ἡρακλέους τοῦ Ἰδαίου λέγουσιν, οἱ δὲ ὑπὸ ἡρώων τῶν ἐπιχωρίων γενεαῖς δύο ὕστερον τοῦ Ἡρακλέους. πεποίηται δὲ ἱερείων τῶν θυομένων τῷ Διὶ ἀπὸ τῆς τέφρας τῶν μηρῶν, καθάπερ γε καὶ ἐν Περγάμῳ· τέφρας γὰρ δή ἐστι καὶ τῇ Ἥρᾳ τῇ Σαμίᾳ βωμὸς οὐδέν τι ἐπιφανέστερος ἢ ἐν τῇ χώρᾳ τῇ Ἀττικῇ ἃς αὐτοσχεδίας Ἀθηναῖοι καλοῦσιν ἐσχάρας. ^5.14.8 τὰ δὲ ἐς τὸν μέγαν βωμὸν ὀλίγῳ μέν τι ἡμῖν πρότερόν ἐστιν εἰρημένα, καλεῖται δὲ Ὀλυμπίου Διός· πρὸς αὐτῷ δέ ἐστιν Ἀγνώστων θεῶν βωμὸς καὶ μετὰ τοῦτον Καθαρσίου Διὸς καὶ Νίκης καὶ αὖθις Διὸς ἐπωνυμίαν Χθονίου. εἰσὶ δὲ καὶ θεῶν πάντων βωμοὶ καὶ Ἥρας ἐπίκλησιν Ὀλυμπίας, πεποιημένος τέφρας καὶ οὗτος· Κλυμένου δέ φασιν αὐτὸν ἀνάθημα εἶναι. μετὰ δὲ τοῦτον Ἀπόλλωνος καὶ Ἑρμοῦ βωμός ἐστιν ἐν κοινῷ, διότι Ἑρμῆν λύρας, Ἀπόλλωνα δὲ εὑρέτην εἶναι κιθάρας Ἑλλήνων ἐστὶν ἐς αὐτοὺς λόγος. ^5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός. ^5.16.1 λείπεται δὲ τὸ μετὰ τοῦτο ἡμῖν τῆς τε Ἥρας ὁ ναὸς καὶ ὁπόσα ἐστὶν ἐν τῷ ναῷ πρέποντα ἐς συγγραφήν. λέγεται δὲ ὑπὸ Ἠλείων ὡς Σκιλλούντιοι τῶν ἐν τῇ Τριφυλίᾳ πόλεών εἰσιν οἱ κατασκευασάμενοι τὸν ναὸν ὀκτὼ μάλιστα ἔτεσιν ὕστερον ἢ τὴν βασιλείαν τὴν ἐν Ἤλιδι ἐκτήσατο Ὄξυλος. ἐργασία μὲν δή ἐστι τοῦ ναοῦ Δώριος, κίονες δὲ περὶ πάντα ἑστήκασιν αὐτόν· ἐν δὲ τῷ ὀπισθοδόμῳ δρυὸς ὁ ἕτερος τῶν κιόνων ἐστί. μῆκος δέ εἰσι τοῦ ναοῦ πόδες ἐννέα καὶ ἑξήκοντα καὶ ἑκατόν, εὖρος δὲ τρεῖς καὶ ἑξήκοντα, τὸ δὲ ὕψος τῶν πεντήκοντα οὐκ ἀποδεῖ· τὸν δὲ ἀρχιτέκτονα ὅστις ἐγένετο οὐ μνημονεύουσι. ^5.16.6 αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. ^5.16.7 ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο. ^5.17.1 ταῦτα μὲν δὴ ἔχει κατὰ τὰ προειρημένα· τῆς Ἥρας δέ ἐστιν ἐν τῷ ναῷ Διός, τὸ δὲ Ἥρας ἄγαλμα καθήμενόν ἐστιν ἐπὶ θρόνῳ· παρέστηκε δὲ γένειά τε ἔχων καὶ ἐπικείμενος κυνῆν ἐπὶ τῇ κεφαλῇ, ἔργα δέ ἐστιν ἁπλᾶ. τὰς δὲ ἐφεξῆς τούτων καθημένας ἐπὶ θρόνων Ὥρας ἐποίησεν Αἰγινήτης Σμῖλις . παρὰ δὲ αὐτὰς Θέμιδος ἅτε μητρὸς τῶν Ὡρῶν ἄγαλμα ἕστηκε Δορυκλείδου τέχνη, γένος μὲν Λακεδαιμονίου, μαθητοῦ δὲ Διποίνου καὶ Σκύλλιδος . ^6.20.1 τὸ δὲ ὄρος τὸ Κρόνιον κατὰ τὰ ἤδη λελεγμένα μοι παρὰ τὴν κρηπῖδα καὶ τοὺς ἐπʼ αὐτῇ παρήκει θησαυρούς. ἐπὶ δὲ τοῦ ὄρους τῇ κορυφῇ θύουσιν οἱ Βασίλαι καλούμενοι τῷ Κρόνῳ κατὰ ἰσημερίαν τὴν ἐν τῷ ἦρι, Ἐλαφίῳ μηνὶ παρὰ Ἠλείοις. ^7.4.4 τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο· ^8.22.2 ἐν δὲ τῇ Στυμφάλῳ τῇ ἀρχαίᾳ Τήμενόν φασιν οἰκῆσαι τὸν Πελασγοῦ καὶ Ἥραν ὑπὸ τοῦ Τημένου τραφῆναι τούτου καὶ αὐτὸν ἱερὰ τῇ θεῷ τρία ἱδρύσασθαι καὶ ἐπικλήσεις τρεῖς ἐπʼ αὐτῇ θέσθαι· παρθένῳ μὲν ἔτι οὔσῃ Παιδί, γημαμένην δὲ ἔτι τῷ Διὶ ἐκάλεσεν αὐτὴν Τελείαν, διενεχθεῖσαν δὲ ἐφʼ ὅτῳ δὴ ἐς τὸν Δία καὶ ἐπανήκουσαν ἐς τὴν Στύμφαλον ὠνόμασεν ὁ Τήμενος Χήραν. τάδε μὲν ὑπὸ Στυμφαλίων λεγόμενα οἶδα ἐς τὴν θεόν· ^8.42.4 πεποιῆσθαι δὲ οὕτω σφίσι τὸ ἄγαλμα· καθέζεσθαι μὲν ἐπὶ πέτρᾳ, γυναικὶ δὲ ἐοικέναι τἄλλα πλὴν κεφαλήν· κεφαλὴν δὲ καὶ κόμην εἶχεν ἵππου, καὶ δρακόντων τε καὶ ἄλλων θηρίων εἰκόνες προσεπεφύκεσαν τῇ κεφαλῇ· χιτῶνα δὲ ἐνεδέδυτο καὶ ἐς ἄκρους τοὺς πόδας· δελφὶς δὲ ἐπὶ τῆς χειρὸς ἦν αὐτῇ, περιστερὰ δὲ ἡ ὄρνις ἐπὶ τῇ ἑτέρᾳ. ἐφʼ ὅτῳ μὲν δὴ τὸ ξόανον ἐποιήσαντο οὕτως, ἀνδρὶ οὐκ ἀσυνέτῳ γνώμην ἀγαθῷ δὲ καὶ τὰ ἐς μνήμην δῆλά ἐστι· Μέλαιναν δὲ ἐπονομάσαι φασὶν αὐτήν, ὅτι καὶ ἡ θεὸς μέλαιναν τὴν ἐσθῆτα εἶχε. ^8.42.5 τοῦτο μὲν δὴ τὸ ξόανον οὔτε ὅτου ποίημα ἦν οὔτε ἡ φλὸξ τρόπον ὅντινα ἐπέλαβεν αὐτό, μνημονεύουσιν· ἀφανισθέντος δὲ τοῦ ἀρχαίου Φιγαλεῖς οὔτε ἄγαλμα ἄλλο ἀπεδίδοσαν τῇ θεῷ καὶ ὁπόσα ἐς ἑορτὰς καὶ θυσίας τὰ πολλὰ δὴ παρῶπτό σφισιν, ἐς ὃ ἡ ἀκαρπία ἐπιλαμβάνει τὴν γῆν· καὶ ἱκετεύσασιν αὐτοῖς χρᾷ τάδε ἡ Πυθία· ^8.42.6 Ἀρκάδες Ἀζᾶνες βαλανηφάγοι, οἳ Φιγάλειαν νάσσασθʼ, ἱππολεχοῦς Δῃοῦς κρυπτήριον ἄντρον, ἥκετε πευσόμενοι λιμοῦ λύσιν ἀλγινόεντος, μοῦνοι δὶς νομάδες, μοῦνοι πάλιν ἀγριοδαῖται. Δῃὼ μέν σε ἔπαυσε νομῆς, Δῃὼ δὲ νομῆας ἐκ δησισταχύων καὶ ἀναστοφάγων πάλι θῆκε, νοσφισθεῖσα γέρα προτέρων τιμάς τε παλαιάς. καί σʼ ἀλληλοφάγον θήσει τάχα καὶ τεκνοδαίτην, εἰ μὴ πανδήμοις λοιβαῖς χόλον ἱλάσσεσθε σήραγγός τε μυχὸν θείαις κοσμήσετε τιμαῖς. ^8.42.7 ὡς δὲ οἱ Φιγαλεῖς ἀνακομισθὲν τὸ μάντευμα ἤκουσαν, τά τε ἄλλα ἐς πλέον τιμῆς ἢ τὰ πρότερα τὴν Δήμητρα ἦγον καὶ Ὀνάταν τὸν Μίκωνος Αἰγινήτην πείθουσιν ἐφʼ ὅσῳ δὴ μισθῷ ποιῆσαί σφισιν ἄγαλμα Δήμητρος· τοῦ δὲ Ὀνάτα τούτου Περγαμηνοῖς ἐστιν Ἀπόλλων χαλκοῦς, θαῦμα ἐν τοῖς μάλιστα μεγέθους τε ἕνεκα καὶ ἐπὶ τῇ τέχνῃ. τότε δὴ ὁ ἀνὴρ οὗτος ἀνευρὼν γραφὴν ἢ μίμημα τοῦ ἀρχαίου ξοάνου—τὰ πλείω δέ, ὡς λέγεται, καὶ κατὰ ὀνειράτων ὄψιν—ἐποίησε χαλκοῦν Φιγαλεῦσιν ἄγαλμα, γενεαῖς μάλιστα δυσὶν ὕστερον τῆς ἐπὶ τὴν Ἑλλάδα ἐπιστρατείας τοῦ Μήδου. ^8.42.8 μαρτυρεῖ δέ μοι τῷ λόγῳ· κατὰ γὰρ τὴν Ξέρξου διάβασιν ἐς τὴν Εὐρώπην Συρακουσῶν τε ἐτυράννει καὶ Σικελίας τῆς ἄλλης Γέλων ὁ Δεινομένους· ἐπεὶ δὲ ἐτελεύτησε Γέλων, ἐς Ἱέρωνα ἀδελφὸν Γέλωνος περιῆλθεν ἡ ἀρχή· Ἱέρωνος δὲ ἀποθανόντος πρότερον πρὶν ἢ τῷ Ὀλυμπίῳ Διὶ ἀναθεῖναι τὰ ἀναθήματα ἃ εὔξατο ἐπὶ τῶν ἵππων ταῖς νίκαις, οὕτω Δεινομένης ὁ Ἱέρωνος ἀπέδωκεν ὑπὲρ τοῦ πατρός. ^8.47.3 ταύτης μὲν δὴ ποιησόμεθα καὶ ὕστερον μνήμην· ἱερᾶται δὲ τῇ Ἀθηνᾷ παῖς χρόνον οὐκ οἶδα ὅσον τινά, πρὶν δὲ ἡβάσκειν καὶ οὐ πρόσω, τὴν ἱερωσύνην. τῇ θεῷ δὲ ποιηθῆναι τὸν βωμὸν ὑπὸ Μελάμποδος τοῦ Ἀμυθάονος λέγουσιν· εἰργασμέναι δὲ ἐπὶ τῷ βωμῷ Ῥέα μὲν καὶ Οἰνόη νύμφη παῖδα ἔτι νήπιον Δία ἔχουσιν, ἑκατέρωθεν δέ εἰσι τέσσαρες ἀριθμόν, Γλαύκη καὶ Νέδα καὶ Θεισόα καὶ Ἀνθρακία, τῇ δὲ Ἴδη καὶ Ἁγνὼ καὶ Ἀλκινόη τε καὶ Φρίξα. πεποίηται δὲ καὶ Μουσῶν καὶ Μνημοσύνης ἀγάλματα. ^9.2.7 ἐν αὐτῇ δὲ τῇ πόλει προϊοῦσιν ἀπὸ τοῦ βωμοῦ καὶ τοῦ ἀγάλματος ἃ τῷ Διὶ πεποίηται τῷ Ἐλευθερίῳ, Πλαταίας ἐστὶν ἡρῷον· καί μοι τὰ ἐς αὐτὴν ἤδη, τὰ λεγόμενα καὶ ὁποῖα αὐτὸς εἴκαζον, ἔστιν εἰρημένα. Πλαταιεῦσι δὲ ναός ἐστιν Ἥρας, θέας ἄξιος μεγέθει τε καὶ ἐς τῶν ἀγαλμάτων τὸν κόσμον. ἐσελθοῦσι μὲν Ῥέα τὸν πέτρον κατειλημένον σπαργάνοις, οἷα δὴ τὸν παῖδα ὃν ἔτεκε, Κρόνῳ κομίζουσά ἐστι· τὴν δὲ Ἥραν Τελείαν καλοῦσι, πεποίηται δὲ ὀρθὸν μεγέθει ἄγαλμα μέγα· λίθου δὲ ἀμφότερα τοῦ Πεντελησίου, Πραξιτέλους δέ ἐστιν ἔργα. ἐνταῦθα καὶ ἄλλο Ἥρας ἄγαλμα καθήμενον Καλλίμαχος ἐποίησε· Νυμφευομένην δὲ τὴν θεὸν ἐπὶ λόγῳ τοιῷδε ὀνομάζουσιν. ^9.3.1 Ἥραν ἐφʼ ὅτῳ δὴ πρὸς τὸν Δία ὠργισμένην ἐς Εὔβοιάν φασιν ἀναχωρῆσαι, Δία δέ, ὡς οὐκ ἔπειθεν αὐτήν, παρὰ Κιθαιρῶνα λέγουσιν ἐλθεῖν δυναστεύοντα ἐν Πλαταιαῖς τότε· εἶναι γὰρ τὸν Κιθαιρῶνα οὐδενὸς σοφίαν ὕστερον. οὗτος οὖν κελεύει τὸν Δία ἄγαλμα ξύλου ποιησάμενον ἄγειν ἐπὶ βοῶν ζεύγους ἐγκεκαλυμμένον, λέγειν δὲ ὡς ἄγοιτο γυναῖκα Πλάταιαν τὴν Ἀσωποῦ. ^9.3.2 καὶ ὁ μὲν ἔπρασσε κατὰ τὴν παραίνεσιν τοῦ Κιθαιρῶνος· Ἥρα δὲ ἐπέπυστό τε αὐτίκα καὶ αὐτίκα ἀφίκετο. ὡς δὲ ἐπλησίαζε τῇ ἁμάξῃ καὶ τοῦ ἀγάλματος τὴν ἐσθῆτα περιέρρηξεν, ἥσθη τε τῇ ἀπάτῃ ξόανον εὑροῦσα ἀντὶ νύμφης γυναικὸς καὶ διαλλαγὰς ποιεῖται πρὸς τὸν Δία. ἐπὶ ταύταις ταῖς διαλλαγαῖς Δαίδαλα ἑορτὴν ἄγουσιν, ὅτι οἱ πάλαι τὰ ξόανα ἐκάλουν δαίδαλα· ἐκάλουν δὲ ἐμοὶ δοκεῖν πρότερον ἔτι ἢ Δαίδαλος ὁ Παλαμάονος ἐγένετο Ἀθήνῃσι, τούτῳ δὲ ὕστερον ἀπὸ τῶν δαιδάλων ἐπίκλησιν γενέσθαι δοκῶ καὶ οὐκ ἐκ γενετῆς τεθῆναι τὸ ὄνομα. ^9.3.3 Δαίδαλα οὖν ἄγουσιν οἱ Πλαταιεῖς ἑορτὴν διʼ ἔτους ἑβδόμου μέν, ὡς ἔφασκεν ὁ τῶν ἐπιχωρίων ἐξηγητής, ἀληθεῖ μέντοι λόγῳ διʼ ἐλάσσονος καὶ οὐ τοσούτου χρόνου· ἐθελήσαντες δὲ ἀπὸ Δαιδάλων ἐς Δαίδαλα ἕτερα ἀναριθμῆσαι τὸν μεταξὺ χρόνον ἐς τὸ ἀκριβέστατον οὐκ ἐγενόμεθα οἷοί τε. ἄγουσι δὲ οὕτω τὴν ἑορτήν. ^9.3.4 δρυμός ἐστιν Ἀλαλκομενῶν οὐ πόρρω· μέγιστα τῶν ἐν Βοιωτίᾳ στελέχη δρυῶν ἐστιν ἐνταῦθα. ἐς τοῦτον οἱ Πλαταιεῖς ἀφικόμενοι τὸν δρυμὸν προτίθενται μοίρας κρεῶν ἑφθῶν. ὄρνιθες δὲ οἱ μὲν ἄλλοι σφίσιν ἥκιστά εἰσι διʼ ὄχλου, τῶν κοράκων δὲ—οὗτοι γάρ σφισιν ἐπιφοιτῶσιν—ἔχουσιν ἀκριβῆ τὴν φρουράν. τὸν δὲ αὐτῶν ἁρπάσαντα κρέας, ἐφʼ ὅτῳ τῶν δένδρων καθεδεῖται, φυλάσσουσιν. ἐφʼ οὗ δʼ ἂν καθεσθῇ, τεμόντες ποιοῦσιν ἀπὸ τούτου τὸ δαίδαλον· δαίδαλον γὰρ δὴ καὶ τὸ ξόανον αὐτὸ ὀνομάζουσι. ^9.3.5 ταύτην μὲν ἰδίᾳ οἱ Πλαταιεῖς ἑορτὴν ἄγουσι, Δαίδαλα μικρὰ ὀνομάζοντες· Δαιδάλων δὲ ἑορτὴν τῶν μεγάλων καὶ Βοιωτοί σφισι συνεορτάζουσι, διʼ ἑξηκοστοῦ δὲ ἄγουσιν ἔτους· ἐκλιπεῖν γὰρ τοσοῦτον χρόνον τὴν ἑορτήν φασιν, ἡνίκα οἱ Πλαταιεῖς ἔφευγον. ξόανα δὲ τεσσαρεσκαίδεκα ἕτοιμά σφισίν ἐστι κατʼ ἐνιαυτὸν ἕκαστον παρασκευασθέντα ἐν Δαιδάλοις τοῖς μικροῖς. ^9.3.6 ταῦτα ἀναιροῦνται κλήρῳ Πλαταιεῖς Κορωναῖοι Θεσπιεῖς Ταναγραῖοι Χαιρωνεῖς Ὀρχομένιοι Λεβαδεῖς Θηβαῖοι· διαλλαγῆναι γὰρ καὶ οὗτοι Πλαταιεῦσιν ἠξίωσαν καὶ συλλόγου μετασχεῖν κοινοῦ καὶ ἐς Δαίδαλα θυσίαν ἀποστέλλειν, ὅτε Κάσσανδρος ὁ Ἀντιπάτρου τὰς Θήβας ἀνῴκισε. τῶν δὲ πολισμάτων ὁπόσα ἐστὶν ἐλάσσονος λόγου, συντέλειαν αἱροῦνται. ^9.3.7 τὸ δὲ ἄγαλμα κομίσαντες παρὰ τὸν Ἀσωπὸν καὶ ἀναθέντες ἐπὶ ἅμαξαν, γυναῖκα ἐφιστᾶσι νυμφεύτριαν· οἱ δὲ αὖθις κληροῦνται καθʼ ἥντινα τάξιν τὴν πομπὴν ἀνάξουσι· τὸ δὲ ἐντεῦθεν τὰς ἁμάξας ἀπὸ τοῦ ποταμοῦ πρὸς ἄκρον τὸν Κιθαιρῶνα ἐλαύνουσιν. εὐτρέπισται δέ σφισιν ἐπὶ τῇ κορυφῇ τοῦ ὄρους βωμός, ποιοῦσι δὲ τρόπῳ τοιῷδε τὸν βωμόν· ξύλα τετράγωνα ἁρμόζοντες πρὸς ἄλληλα συντιθέασι κατὰ ταὐτὰ καὶ εἰ λίθων ἐποιοῦντο οἰκοδομίαν, ἐξάραντες δὲ ἐς ὕψος φρύγανα ἐπιφέρουσιν. ^9.3.8 αἱ μὲν δὴ πόλεις καὶ τὰ τέλη θήλειαν θύσαντες τῇ Ἥρᾳ βοῦν ἕκαστοι καὶ ταῦρον τῷ Διὶ τὰ ἱερεῖα οἴνου καὶ θυμιαμάτων πλήρη καὶ τὰ δαίδαλα ὁμοῦ καθαγίζουσιν ἐπὶ τοῦ βωμοῦ, ἰδιῶται δὲ ὁπόσα δὴ θύουσιν οἱ πλούσιοι· τοῖς δὲ οὐχ ὁμοίως δυναμ ένο ις τὰ λεπτότερα τῶν προβάτων θύειν καθέστηκε, καθαγίζειν δὲ τὰ ἱερεῖα ὁμοίως πάντα. σὺν δέ σφισι καὶ αὐτὸν τὸν βωμὸν ἐπιλαβὸν τὸ πῦρ ἐξανήλωσε· μεγίστην δὲ ταύτην φλόγα καὶ ἐκ μακροτάτου σύνοπτον οἶδα ἀρθεῖσαν. ^9.3.9 ὑπὸ δὲ τῆς κορυφῆς, ἐφʼ ᾗ τὸν βωμὸν ποιοῦνται, πέντε που μάλιστα καὶ δέκα ὑποκαταβάντι σταδίους νυμφῶν ἐστιν ἄντρον Κιθαιρωνίδων, Σφραγίδιον μὲν ὀνομαζόμενον, μαντεύεσθαι δὲ τὰς νύμφας τὸ ἀρχαῖον αὐτόθι ἔχει λόγος. ^9.12.3 φασὶ δὲ οἱ Θηβαῖοι, καθότι τῆς ἀκροπόλεως ἀγορά σφισιν ἐφʼ ἡμῶν πεποίηται, Κάδμου τὸ ἀρχαῖον οἰκίαν εἶναι· θαλάμων δὲ ἀποφαίνουσι τοῦ μὲν Ἁρμονίας ἐρείπια καὶ ὃν Σεμέλης φασὶν εἶναι, τοῦτον δὲ καὶ ἐς ἡμᾶς ἔτι ἄβατον φυλάσσουσιν ἀνθρώποις. Ἑλλήνων δὲ τοῖς ἀποδεχομένοις ᾆσαι Μούσας ἐς τὸν Ἁρμονίας γάμον τὸ χωρίον ἐστὶν ἐπὶ τῆς ἀγορᾶς, ἔνθα δή φασι τὰς θεὰς ᾆσαι. ^9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους . ^9.27.2 Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο· ^9.34.1 πρὶν δὲ ἐς Κορώνειαν ἐξ Ἀλαλκομενῶν ἀφικέσθαι, τῆς Ἰτωνίας Ἀθηνᾶς ἐστι τὸ ἱερόν· καλεῖται δὲ ἀπὸ Ἰτωνίου τοῦ Ἀμφικτύονος, καὶ ἐς τὸν κοινὸν συνίασιν ἐνταῦθα οἱ Βοιωτοὶ σύλλογον. ἐν δὲ τῷ ναῷ χαλκοῦ πεποιημένα Ἀθηνᾶς Ἰτωνίας καὶ Διός ἐστιν ἀγάλματα· τέχνη δὲ Ἀγορακρίτου, μαθητοῦ τε καὶ ἐρωμένου Φειδίου. ἀνέθεσαν δὲ καὶ Χαρίτων ἀγάλματα ἐπʼ ἐμοῦ. ^10.35.2 θεῷ δὲ τῷ ἐν Ἄβαις οὐχ ὁμοίως Ῥωμαῖοί τε ἀπένειμαν τὰ ἐς τιμὴν καὶ ὁ Πέρσης· ἀλλὰ Ῥωμαῖοι μὲν εὐσεβείᾳ τῇ ἐς τὸν Ἀπόλλωνα Ἀβαίοις δεδώκασιν αὐτονόμους σφᾶς εἶναι, στρατιὰ δὲ ἡ μετὰ Ξέρξου κατέπρησε καὶ τὸ ἐν Ἄβαις ἱερόν. Ἑλλήνων δὲ τοῖς ἀντιστᾶσι τῷ βαρβάρῳ τὰ κατακαυθέντα ἱερὰ μὴ ἀνιστάναι σφίσιν ἔδοξεν, ἀλλὰ ἐς τὸν πάντα ὑπολείπεσθαι χρόνον τοῦ ἔχθους ὑπομνήματα· καὶ τοῦδε ἕνεκα οἵ τε ἐν τῇ Ἁλιαρτίᾳ ναοὶ καὶ Ἀθηναίοις τῆς Ἥρας ἐπὶ ὁδῷ τῇ Φαληρικῇ καὶ ὁ ἐπὶ Φαληρῷ τῆς Δήμητρος καὶ κατʼ ἐμὲ ἔτι ἡμίκαυτοι μένουσι.' ' None

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1.1.5 Twenty stades away is the Coliad promontory; on to it, when the Persian fleet was destroyed, the wrecks were carried down by the waves. There is here an image of the Coliad Aphrodite, with the goddesses Genetyllides (Goddesses of Birth), as they are called. And I am of opinion that the goddesses of the Phocaeans in Ionia, whom they call Gennaides, are the same as those at Colias. On the way from Phalerum to Athens there is a temple of Hera with neither doors nor roof. Men say that Mardonius, son of Gobryas, burnt it. But the image there to-day is, as report goes, the work of Alcamenes fl. 440-400 B.C. So that this, at any rate, cannot have been damaged by the Persians. ^1.20.3 The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne. ^1.24.5 Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief. ^1.25.1 Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear. ^2.4.7 Above it are a temple of the Mother of the gods and a throne; the image and the throne are made of stone. The temple of the Fates and that of Demeter and the Maid have images that are not exposed to view. Here, too, is the temple of Hera Bunaea set up by Bunus the son of Hermes. It is for this reason that the goddess is called Bunaea. ^2.11.2 On the way down to the plain is a sanctuary of Demeter, said to have been founded by Plemnaeis as a thank-offering to the goddess for the rearing of his son. A little farther away from the sanctuary of Hera founded by Adrastus is a temple of the Carnean Apollo. Only the pillars are standing in it; you will no longer find there walls or roof, nor yet in that of Hera Pioneer. This temple was founded by Phalces, son of Temenus, who asserted that Hera guided him on the road to Sicyon . ^2.13.3 I will now add an account of the most remarkable of their famous sights. On the Phliasian citadel is a grove of cypress trees and a sanctuary which from ancient times has been held to be peculiarly holy. The earliest Phliasians named the goddess to whom the sanctuary belongs Ganymeda; but later authorities call her Hebe, whom Homer Hom. Il. 4.2 foll. mentions in the duel between Menelaus and Alexander, saying that she was the cup-bearer of the gods; and again he says, in the descent of Odysseus to Hell, Hom. Od. 11.603 that she was the wife of Heracles. Olen, A mythical poet of Greece, associated with Apollo. in his hymn to Hera, says that Hera was reared by the Seasons, and that her children were Ares and Hebe. of the honors that the Phliasians pay to this goddess the greatest is the pardoning of suppliants. ^2.17.1 Fifteen stades distant from Mycenae is on the left the Heraeum. Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret. The sanctuary itself is on a lower part of Euboea . Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Acraea, and that they were nurses of Hera. ^2.17.2 The hill opposite the Heraeum they name after Acraea, the environs of the sanctuary they name after Euboea, and the land beneath the Heraeum after Prosymna . This Asterion flows above the Heraeum, and falling into a cleft disappears. On its banks grows a plant, which also is called asterion. They offer the plant itself to Hera, and from its leaves weave her garlands. ^2.17.3 It is said that the architect of the temple was Eupolemus, an Argive . The sculptures carved above the pillars refer either to the birth of Zeus and the battle between the gods and the giants, or to the Trojan war and the capture of Ilium . Before the entrance stand statues of women who have been priestesses to Hera and of various heroes, including Orestes. They say that Orestes is the one with the inscription, that it represents the Emperor Augustus. In the fore-temple are on the one side ancient statues of the Graces, and on the right a couch of Hera and a votive offering, the shield which Menelaus once took from Euphorbus at Troy . ^2.17.4 The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. ^2.17.5 By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image. ^2.17.6 of the votive offerings the following are noteworthy. There is an altar upon which is wrought in relief the fabled marriage of Hebe and Heracles. This is of silver, but the peacock dedicated by the Emperor Hadrian is of gold and gleaming stones. He dedicated it because they hold the bird to be sacred to Hera. There lie here a golden crown and a purple robe, offerings of Nero. ^2.19.7 Within the temple is a statue of Ladas, the swiftest runner of his time, and one of Hermes with a tortoise which he has caught to make a lyre. Before the temple is a pit Or (reading βάθρον πεποιημένην and ἔχον ) “pedestal.” with a relief representing a fight between a bull and a wolf, and with them a maiden throwing a rock at the bull. The maiden is thought to be Artemis. Danaus dedicated these, and some pillars hard by and wooden images of Zeus and Artemis. ^2.19.8 Here are graves; one is that of Linus, the son of Apollo by Psamathe, the daughter of Crotopus; the other, they say, is that of Linus the poet. The story of the latter Linus is more appropriate to another part of my narrative, and so I omit it here, while I have already given the history of the son of Psamathe in my account of Megara . After these is an image of Apollo, God of Streets, and an altar of Zeus, God of Rain, where those who were helping Polyneices in his efforts to be restored to Thebes swore an oath together that they would either capture Thebes or die. As to the tomb of Prometheus, their account seems to me to be less probable than that of the Opuntians, i.e. both peoples claimed to have the grave. but they hold to it nevertheless. ^2.22.1 The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus. ^2.25.9 Going down seawards, you come to the chambers of the daughters of Proetus. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alcmena, was king of Medea, but in my time nothing was left of it except the foundations. ^2.30.6 During his reign, they say, Athena and Poseidon disputed about the land, and after disputing held it in common, as Zeus commanded them to do. For this reason they worship both Athena, whom they name both Polias (Urban) and Sthenias (Strong), and also Poseidon, under the surname of King. And moreover their old coins have as device a trident and a face of Athena. ^3.13.9 An old wooden image they call that of Aphrodite Hera. A mother is wont to sacrifice to the goddess when a daughter is married. On the road to the right of the hill is a statue of Hetoemocles. Both Hetoemocles himself and his father Hipposthenes won Olympic victories for wrestling the two together won eleven, but Hipposthenes succeeded in beating his son by one victory. ' "^3.16.11 but if ever the scourgers spare the lash because of a lad's beauty or high rank, then at once the priestess finds the image grow so heavy that she can hardly carry it. She lays the blame on the scourgers, and says that it is their fault that she is being weighed down. So the image ever since the sacrifices in the Tauric land keeps its fondness for human blood. They call it not only Orthia, but also Lygodesma (Willow-bound), because it was found in a thicket of willows, and the encircling willow made the image stand upright. " ^3.18.11 I cannot say why Bathycles has represented the so-called Bull of Minos bound, and being led along alive by Theseus. There is also on the throne a band of Phaeacian dancers, and Demodocus singing. Perseus, too, is represented killing Medusa. Passing over the fight of Heracles with the giant Thurius and that of Tyndareus with Eurytus, we have next the rape of the daughters of Leucippus. Here are Dionysus, too, and Heracles; Hermes is bearing the infant Dionysus to heaven, and Athena is taking Heracles to dwell henceforth with the gods. ^3.18.16 There is represented the fight between Heracles and Oreius the Centaur, and also that between Theseus and the Bull of Minos. There are also represented the wrestling of Heracles with Achelous, the fabled binding of Hera by Hephaestus, the games Acastus held in honor of his father, and the story of Menelaus and the Egyptian Proteus from the Odyssey. Hom. Od. 4.384 foll. Lastly there is Admetus yoking a boar and a lion to his chariot, and the Trojans are bringing libations to Hector. ' "^5.5.10 others that Pylenor, another Centaur, when shot by Heracles fled wounded to this river and washed his hurt in it, and that it was the hydra's poison which gave the Anigrus its nasty smell. Others again attribute the quality of the river to Melampus the son of Amythaon, who threw into it the means he used to purify the daughters of Proetus." ^5.7.8 Olen the Lycian, in his hymn to Achaeia, was the first to say that from these Hyperboreans Achaeia came to Delos . When Melanopus of Cyme composed an ode to Opis and Hecaerge declaring that these, even before Achaeia, came to Delos from the Hyperboreans. ^5.7.10 Now some say that Zeus wrestled here with Cronus himself for the throne, while others say that he held the games in honor of his victory over Cronus. The record of victors include Apollo, who outran Hermes and beat Ares at boxing. It is for this reason, they say, that the Pythian flute-song is played while the competitors in the pentathlum are jumping; for the flute-song is sacred to Apollo, and Apollo won Olympic victories. ^5.11.3 Between the feet of the throne are four rods, each one stretching from foot to foot. The rod straight opposite the entrance has on it seven images; how the eighth of them disappeared nobody knows. These must be intended to be copies of obsolete contests, since in the time of Pheidias contests for boys had not yet been introduced. This statement is certainly incorrect; Pausanias himself says that contests for the boys were introduced at the thirty-seventh Festival, i.e. in 632 B.C. Several suggestions have been made for correcting the text. One of the most attractive is that of C. Robert (see Hermes XXIII. 1888, p. 451), who would read ἀγωνιστῶν for ἀγωνισμάτων and transpose οὐ γάρ (for which he reads ἄρα ) πω . . . τῆς Φειδίου to after ὀγδοήκοντα. This would mean: “So P. had not reached the age of boys at the time of Pheidias.” The figure of one binding his own head with a ribbon is said to resemble in appearance Pantarces, a stripling of Elis said to have been the love of Pheidias. Pantarces too won the wrestling-bout for boys at the eighty-sixth Festival.' "^5.11.7 On the uppermost parts of the throne Pheidias has made, above the head of the image, three Graces on one side and three Seasons on the other. These in epic poetry Hes. Th. 901 are included among the daughters of Zeus. Homer too in the Iliad Hom. Il. 5.470 foll. says that the Seasons have been entrusted with the sky, just like guards of a king's court. The footstool of Zeus, called by the Athenians thranion, has golden lions and, in relief, the fight of Theseus against the Amazons, the first brave deed of the Athenians against foreigners." '^5.11.8 On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule. ^5.13.8 The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both. Some say that it was built by Idaean Heracles, others by the local heroes two generations later than Heracles. It has been made from the ash of the thighs of the victims sacrificed to Zeus, as is also the altar at Pergamus . There is an ashen altar of Samian Hera not a bit grander than what in Attica the Athenians call “improvised hearths.” ^5.14.8 An account of the great altar I gave a little way back; it is called the altar of Olympian Zeus. By it is an altar of Unknown Gods, and after this an altar of Zeus Purifier, one of Victory, and another of Zeus—this time surnamed Underground. There are also altars of all gods, and of Hera surnamed Olympian, this too being made of ashes. They say that it was dedicated by Clymenus. After this comes an altar of Apollo and Hermes in common, because the Greeks have a story about them that Hermes invented the lyre and Apollo the lute. ^5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. ^5.16.1 It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it. The Elean account says that it was the people of Scillus, one of the cities in Triphylia, who built the temple about eight years after Oxylus came to the throne of Elis . The style of the temple is Doric, and pillars stand all round it. In the rear chamber one of the two pillars is of oak. The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet. Who the architect was they do not relate. ^5.16.6 The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. ^5.16.7 She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each. ^5.17.1 These things, then, are as I have already described. In the temple of Hera is an image of Zeus, and the image of Hera is sitting on a throne with Zeus standing by her, bearded and with a helmet on his head. They are crude works of art. The figures of Seasons next to them, seated upon thrones, were made by the Aeginetan Smilis. circa 580-540 B.C. Beside them stands an image of Themis, as being mother of the Seasons. It is the work of Dorycleidas, a Lacedaemonian by birth and a disciple of Dipoenus and Scyllis. ^6.20.1 Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans. ^7.4.4 Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos . But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute. ^8.22.2 The story has it that in the old Stymphalus dwelt Temenus, the son of Pelasgus, and that Hera was reared by this Temenus, who himself established three sanctuaries for the goddess, and gave her three surnames when she was still a maiden, Girl; when married to Zeus he called her Grown-up; when for some cause or other she quarrelled with Zeus and came back to Stymphalus, Temenus named her Widow. This is the account which, to my own knowledge, the Stymphalians give of the goddess. ^8.42.4 The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. ^8.42.5 They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:— ^8.42.6 Azanian Arcadians, acorn-eaters, who dwell In Phigaleia, the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. ^8.42.7 When the Phigalians heard the oracle that was brought back, they held Demeter in greater honor than before, and particularly they persuaded Onatas of Aegina, son of Micon, to make them an image of Demeter at a price. The Pergamenes have a bronze Apollo made by this Onatas, a most wonderful marvel both for its size and workmanship. This man then, about two generations after the Persian invasion of Greece, made the Phigalians an image of bronze, guided partly by a picture or copy of the ancient wooden image which he discovered, but mostly (so goes the story) by a vision that he saw in dreams. As to the date, I have the following evidence to produce. ^8.42.8 At the time when Xerxes crossed over into Europe, Gelon the son of Deinomenes was despot of Syracuse and of the rest of Sicily besides. When Gelon died, the kingdom devolved on his brother Hieron. Hieron died before he could dedicate to Olympian Zeus the offerings he had vowed for his victories in the chariot-race, and so Deinomenes his son paid the debt for his father. ^8.47.3 of Marpessa I shall make mention later. See Paus. 8.48.5 . The priest of Athena is a boy; I do not know how long his priesthood lasts, but it must be before, and not after, puberty. The altar for the goddess was made, they say, by Melampus, the son of Amythaon. Represented on the altar are Rhea and the nymph Oenoe holding the baby Zeus. On either side are four figures: on one, Glauce, Neda, Theisoa and Anthracia; on the other Ide, Hagno, Alcinoe and Phrixa . There are also images of the Muses and of Memory. ^9.2.7 Advancing in the city itself from the altar and the image which have been made to Zeus of Freedom, you come to a hero-shrine of Plataea . The legends about her, and my own conjectures, I have already See paus. 9.1 . stated. There is at Plataea a temple of Hera, worth seeing for its size and for the beauty of its images. On entering you see Rhea carrying to Cronus the stone wrapped in swaddling clothes, as though it were the babe to which she had given birth. The Hera they call Full-grown; it is an upright image of huge size. Both figures are of Pentelic marble, and the artist was Praxiteles. Here too is another image of Hera; it is seated, and was made by Callimachus. The goddess they call the Bride for the following reason. ^9.3.1 Hera, they say, was for some reason or other angry with Zeus, and had retreated to Euboea . Zeus, failing to make her change her mind, visited Cithaeron, at that time despot in Plataea, who surpassed all men for his cleverness. So he ordered Zeus to make an image of wood, and to carry it, wrapped up, in a bullock wagon, and to say that he was celebrating his marriage with Plataea, the daughter of Asopus. ^9.3.2 So Zeus followed the advice of Cithaeron. Hera heard the news at once, and at once appeared on the scene. But when she came near the wagon and tore away the dress from the image, she was pleased at the deceit, on finding it a wooden image and not a bride, and was reconciled to Zeus. To commemorate this reconciliation they celebrate a festival called Daedala, because the men of old time gave the name of daedala to wooden images. My own view is that this name was given to wooden images before Daedalus, the son of Palamaon, was born at Athens, and that he did not receive this name at birth, but that it was a surname afterwards given him from the daedala. ^9.3.3 So the Plataeans hold the festival of the Daedala every six years, according to the local guide, but really at a shorter interval. I wanted very much to calculate exactly the interval between one Daedala and the next, but I was unable to do so. In this way they celebrate the feast. ^9.3.4 Not far from Alalcomenae is a grove of oaks. Here the trunks of the oaks are the largest in Boeotia . To this grove come the Plataeans, and lay out portions of boiled flesh. They keep a strict watch on the crows which flock to them, but they are not troubled at all about the other birds. They mark carefully the tree on which a crow settles with the meat he has seized. They cut down the trunk of the tree on which the crow has settled, and make of it the daedalum; for this is the name that they give to the wooden image also. ^9.3.5 This feast the Plataeans celebrate by themselves, calling it the Little Daedala, but the Great Daedala, which is shared with them by the Boeotians, is a festival held at intervals of fifty-nine years, for that is the period during which, they say, the festival could not be held, as the Plataeans were in exile. There are fourteen wooden images ready, having been provided each year at the Little Daedala. ^9.3.6 Lots are cast for them by the Plataeans, Coronaeans, Thespians, Tanagraeans, Chaeroneans, Orchomenians, Lebadeans, and Thebans; for at the time when Cassander, the son of Antipater, rebuilt Thebes, the Thebans wished to be reconciled with the Plataeans, to share in the common assembly, and to send a sacrifice to the Daedala. The towns of less account pool their funds for images. ^9.3.7 Bringing the image to the Asopus, and setting it upon a wagon, they place a bridesmaid also on the wagon. They again cast lots for the position they are to hold in the procession. After this they drive the wagons from the river to the summit of Cithaeron. On the peak of the mountain an altar has been prepared, which they make after the following way. They fit together quadrangular pieces of wood, putting them together just as if they were making a stone building, and having raised it to a height they place brushwood upon the altar. ^9.3.8 The cities with their magistrates sacrifice severally a cow to Hera and a bull to Zeus, burning on the altar the victims, full of wine and incense, along with the daedala. Rich people, as individuals, sacrifice what they wish; but the less wealthy sacrifice the smaller cattle; all the victims alike are burned. The fire seizes the altar and the victims as well, and consumes them all together. I know of no blaze that is so high, or seen so far as this. ^9.3.9 About fifteen stades below the peak, on which they make the altar, is a cave of the Cithaeronian nymphs. It is named Sphragidium, and the story is that of old the nymphs gave oracles in this place. ' "^9.12.3 The Thebans assert that on the part of their citadel, where to-day stands their market-place, was in ancient times the house of Cadmus. They point out the ruins of the bridal-chamber of Harmonia, and of one which they say was Semele's into the latter they allow no man to step even now. Those Greeks who allow that the Muses sang at the wedding of Harmonia, can point to the spot in the market-place where it is said that the goddesses sang." '^9.12.4 There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. ^9.27.2 Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. ^9.34.1 Before reaching Coroneia from Alalcomenae we come to the sanctuary of Itonian Athena. It is named after Itonius the son of Amphictyon, and here the Boeotians gather for their general assembly. In the temple are bronze images of Itonian Athena and Zeus; the artist was Agoracritus, pupil and loved one of Pheidias. In my time they dedicated too images of the Graces. ^10.35.2 The treatment that the god at Abae received at the hands of the Persians was very different from the honor paid him by the Romans. For while the Romans have given freedom of government to Abae because of their reverence for Apollo, the army of Xerxes burned down, as it did others, the sanctuary at Abae. The Greeks who opposed the barbarians resolved not to rebuild the sanctuaries burnt down by them, but to leave them for all time as memorials of their hatred. This too is the reason why the temples in the territory of Haliartus, as well as the Athenian temples of Hera on the road to Phalerum and of Demeter at Phalerum, still remain half-burnt even at the present day.' ' None

43. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hera, • Hera, chthonian • Hera, maternity

Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 28; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 81

44. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hera • Psyche, to Hera

Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 136; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 240

45. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Gods (Egyptian, Greek, and Roman), Hera • Hera

Found in books: Bernabe et al. (2013), Redefining Dionysos, 9; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 139, 141; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 74, 76, 77; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

46. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hera (goddess) • Hera (goddess), temple at Parthenia • Hera, Nympheuomene • Hera, statue • marriage, Zeus and Hera

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 45; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 137

47. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hera • Hera, Argeia • Hera, Samian • Hera, statue

Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 305; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91

48. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Hera, birth • Hera, statue • Proitids, and Argive Hera • marriage, Zeus and Hera

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 125

49. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hera, Akraia • Hera, angry

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 210

50. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Artemis Hemera (Lousoi), aetiology jumbled with that of Hera Argeia • Hera, angry • Hera, statue • marriage, Zeus and Hera

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 280; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 27, 126

51. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Hera • Hera, angry

Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 56; Bernabe et al. (2013), Redefining Dionysos, 44, 284; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 280

52. Epigraphy, Ig Ii2, 1356
Tagged with subjects: • Aphrodite, Hera • Hera • Hera, Akraia • Hera, Antheia • Hera, Aphrodite • Hera, Argeia Heleia Basileia • Hera, Epilimenia • Hera, Thelchinia

Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 200; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 186

sup>
1356 . . . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of the all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch- flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios, (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on (15) the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat, (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.; for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess, the same as for the priestess, and the skins of the animals sacrificed for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr., and 10 dr.; the skin of the wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.; (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine, 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the other heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai); on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups of olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table, (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.; for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of the Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on the table two choinikes (choinike) of wheat, two cups of oil, half a cup (hēmikotulion) of honey. text from Attic Inscriptions Online, IG II²
1356 - Provisions for priests and priestesses (in Aixone?) '' None

53. Epigraphy, Seg, 50.168, 54.214
Tagged with subjects: • Hera • Hera, Thelchinia • Hera, Thelxinoe • Hera, angry

Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 7; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1157; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 178, 183

sup>
50.168 Face A col. 1 . . . fourth quarter, (5) Mounichion, for - Prakterios, a ram, 12 dr.; Thargelion, . . . by the tower, a sheep, 12 dr.; Skirophorion, (10) . . . in the agora, a ram, 12 dr., on the eleventh or twelfth?, for Zeus Horios, a sheep, 12 dr., for . . . , a sheep, 11 dr., ...? the following . . . . . . in the year of the - in (?) . . . each (15) . . . in order as is written . . . the one on the . . . by the Eleusinion . . . in Kynosoura . . . by the Herakleion;11 (20) ...? fourth quarter, Mounichion, . . . a sheep, 12 dr.; ...? first quarter, Hekatombaion, (25) on the date, for Apollo? Apotropaios, a goat, 12 dr.; second quarter, Pyanopsion, . . . a pregt sheep, 17 dr.; fourth quarter, Mounichion, (30) . . . a goat, 12 dr., . . . 12 dr.; ...? fourth quarter, Mounichion, . . . -aios, a goat, 12 dr., (35) . . . , a sheep, 12 dr., . . . , a sheep, 12 dr., . . . , a sheep, 12 dr.; . . . prior? sequence (dramosunē), (40) second quarter, Pyanopsion, . . . , a bovine, 90 dr.; third quarter, Gamelion, . . . -idai, a pregt sow, 70 (?) dr.; fourth quarter, Mounichion, (45) . . . Nymphagetes, a goat, 12 dr.; Thargelion? . . . river (?), a ram, 12 dr., . . . a goat, 12 dr., . . . a ram, 12 dr., (50) . . . a goat, 12 dr., . . . a sheep, 12 dr., . . . a sheep, 11 dr.; Skirophorion?, . . . a sheep, 12 dr., (55) for Athena Hellotis,10 a piglet, 3 dr., . . . col. 2 . . . these the demarch of Marathon sacrifices . . . within ten days, for the hero . . . a piglet, 3 dr., table for the hero, 1 dr.?; (5) Boedromion, before the Mysteries . . . a bovine, 90 dr., a sheep, 12 dr., for Kourotrophos a sheep, 11 dr.?; second quarter, Posideon . . . a bovine, 150 dr., a sheep, 12 dr., for the heroine a sheep, 11 dr.?, priestly dues (hierōsuna), 7 dr., for Earth in the fields (Gēi eg guais), a pregt bovine, 90 (?) dr., priestly dues (hierōsuna), 4 dr.?, (10) at the rite (teletēi), baskets (?) (spuridia??), 40 dr.; third quarter, Gamelion . . . for Daira, a pregt sheep, 16 dr., priestly dues (hierōsuna), 1 dr., for Earth at the oracle (Gēi epi tōi manteiōi), a sheep, 11 dr., for Zeus Hypatos? . . . for Ioleus, a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., a table, (15) 1 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the hero Pheraios a sheep, 12 dr. ?, for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 3 dr.; Elaphebolion, on the tenth, for Earth at the oracle (Gēi epi tōi manteiōi), a completely black he-goat, 15 dr., priestly dues (hierōsuna) . . . ; fourth quarter, Mounichion, for Aristomachos, (20) a bovine, 90 dr., a sheep, 12 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr., for the Youth (Neaniai), a bovine, 90 dr., a sheep, 12 dr., a piglet 3 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr. 1½ ob.; these the demarch of Marathon sacrifices, for the hero in Drasileia, a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr., (25) for the hero by the marsh sanctuary (Hellōtion), a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr.; Thargelion, for Achaia, a ram, 12 dr., a female (i.e. a ewe), 11 dr., priestly dues (hierōsuna), 3 dr., for the Fates (Moirais), a piglet, 3 dr., priestly dues (hierōsuna), 1½ ob.; (30) Skirophorion, before Skira, for Hyttenios, the annual offerings (hōraia), a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the Tritopatreis, a sheep, 12 dr.?, priestly dues (hierōsuna), 2 dr., for the Akamantes, a sheep, 12 dr., priestly dues (hiereōsuna), 2 dr.; these every other year, prior sequence (protera dramosunē), (35) Hekatombaion, for Athena Hellotis,10 a bovine, 90 dr., three sheep, 33 dr., a piglet, 3 dr., priestly dues (hierōsuna), 7 dr. 1½ ob., for Kourotrophos, a sheep, 11 dr., a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob., for the laurel-bearers (daphnēphorois), 7 dr.; these are sacrificed every other year, after the archonship of Euboulos (40) for the Tetrapoleis, posterior sequence (hustera dramosunē), Hekatombaion, for Athena Hellotis,10 a sheep, 11 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob.; Metageitnion, for Eleusinia, a bovine, 90 dr., for the Girl (Korēi), a ram, 12 dr., 3 piglets, 9 dr., priestly dues (hierōsuna), (45) 6 dr. 4½ ob., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr., for Kourotrophos, a sheep, 11 dr., priestly dues (hierōsuna), 1 dr., for Zeus Anthaleus, a sheep, 12 dr., priestly dues (hierōsuna), 2 dr.; Anthesterion, for Eleusinia, a pregt sow, 70 (?) dr., priestly dues (hierōsuna), 1 dr., for Chloe by the property of Meidylos, a pregt sow, 70 dr.?, (50) priestly dues (hierōsuna), 1 dr., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr.; Skirophorion, before Skira, for Galios, a ram, 12 dr., priestly dues (hierōsuna), 2 dr., for the well (?) (phreatos), 6 dr., for the Tritopatreis, a table, 1 dr.. At Trikorynthos these every year, first quarter, (55) Metageitnion, for Hera,12 a bovine, 90 dr., a sheep, 11 dr. . . . for Kourotrophos . . . Face B . . . -sistratos of Marathon . . . of Marathon, 20 dr., Archenautes of Marathon, 22 (?) dr., . . . (≥) 10 dr., Hegesistratos of Marathon, . . . -doros . . . Isodikos of Oinoe, (≥) 10 dr., (5) . . . -gonos, Hagnostratos of Marathon, . . . , Patrokles of Oinoe, (≥) 10 dr., . . . 612 dr. 3 ob. (?), . . . of Marathon, . . . of Oinoe, . . . . . . -chos . . . of Marathon . . . . . . (≥) 30 dr. (?) . . . (≥) 20 dr. (?) (10) . . . (≥) 20 dr. (?) . . . . . . of Marathon . . . . . . (≥) 11 dr. (?) . . . (15) . . . (≥) 20 dr. (?) . . . . . . . . . (≥) 3 dr. (?) . . . of Marathon, 60 dr. (?) . . . of Marathon, 12 dr. (?) (20) . . . . . . About 28 lines illegible (50) . . . Hagetor of Probalinthos (?) . . . . . . (≥) 70 dr. . . . . . . . of Marathon, 11 dr. (?), . . . About 8 lines illegible (61) . . . (≥) 2 dr. (?) . . . . . . text from Attic Inscriptions Online, SEG
50.168 - The sacrificial calendar of the Marathonian Tetrapolis ^54.214 . . . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of the all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch- flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios, (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grown victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on (15) the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat, (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.; for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess, the same as for the priestess, and the skins of the animals sacrificed for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr., and 10 dr.; the skin of the wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.; (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine, 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the other heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai); on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups of olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table, (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.; for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of the Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on the table two choinikes (choinike) of wheat, two cups of oil, half a cup (hēmikotulion) of honey. text from Attic Inscriptions Online, SEG
54.214 - Provisions for priests and priestesses (in Aixone?) '' None

54. Strabo, Geography, 5.1.9, 8.3.19, 8.3.30, 8.6.10-8.6.11, 8.6.22
Tagged with subjects: • Aphrodite, Hera • Euboea, Hera and • Hera • Hera Akraia • Hera, Aigophagos • Hera, Argeia • Hera, Argeia Heleia Basileia • Hera, Olympia • Hera, Teleia • Hera, Zeus and • Hera, cows and horses associated with • Hera, genetrix/progenetrix • Hera, oracular • Hera, plains/pastures, as goddess of • Hera, sacrifice/sacrificial rituals for • Hera, sanctuaries and temples • Hera, statue • Olympia, temple of Hera • Proitids, and Argive Hera • Zeus, Hera and • cows/cattle, Hera and • horses, Hera associated with • pastoralism, Hera as goddess of pastures and plains • sacred land, Elektryon, Hera, Herakles, Apollo Pythaieus, in Argive Plain • sacrifice/sacrificial rituals, for Hera • sanctuaries and temples, of Hera • sanctuary, of Hera (Samos) • temple, of Hera on Samos

Found in books: Bernabe et al. (2013), Redefining Dionysos, 15; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 145; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 113; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167, 171; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 107, 127, 128, 156, 201; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43

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5.1.9 That Diomedes did hold sovereignty over the country around this sea, is proved both by the Diomedean islands, and the traditions concerning the Daunii and Argos-Hippium. of these we shall narrate as much as may be serviceable to history, and shall leave alone the numerous falsehoods and myths; such, for instance, as those concerning Phaethon and the Heliades changed into alders near the river Eridanus, which exists nowhere, although said to be near the Po; of the islands Electrides, opposite the mouths of the Po, and the Meleagrides, found in them; none of which things exist in these localities. However, some have narrated that honours are paid to Diomedes amongst the Heneti, and that they sacrifice to him a white horse; two groves are likewise pointed out, one sacred to the Argian Juno, and the other to the Aetolian Diana. They have too, as we might expect, fictions concerning these groves; for instance, that the wild beasts in them grow tame, that the deer herd with wolves, and they suffer men to approach and stroke them; and that when pursued by dogs, as soon as they have reached these groves, the dogs no longer pursue them. They say, too, that a certain person, well known for the facility with which he offered himself as a pledge for others, being bantered on this subject by some hunters who came up with him having a wolf in leash, they said in jest, that if he would become pledge for the wolf and pay for the damage he might do, they would loose the bonds. To this the man consented, and they let loose the wolf, who gave chase to a herd of horses unbranded, and drove them into the stable of the person who had become pledge for him. The man accepted the gift, branded the horses with the representation of a wolf, and named them Lucophori. They were distinguished rather for their swiftness than gracefulness. His heirs kept the same brand and the same name for this race of horses, and made it a rule never to part with a single mare, in order that they might remain sole possessors of the race, which became famous. At the present day, however, as we have before remarked, this rage for horse-breeding has entirely ceased. After the Timavum comes the sea-coast of Istria as far as Pola, which appertains to Italy. Between the two is the fortress of Tergeste, distant from Aquileia 180 stadia. Pola is situated in a gulf forming a kind of port, and containing some small islands, fruitful, and with good harbours. This city was anciently founded by the Colchians sent after Medea, who not being able to fulfil their mission, condemned themselves to exile. As Callimachus says, It a Greek would call The town of Fugitives, but in their tongue 'Tis Pola named. The different parts of Transpadana are inhabited by the Heneti and the Istrii as far as Pola; above the Heneti, by the Carni, the Cenomani, the Medoaci, and the Symbri. These nations were formerly at enmity with the Romans, but the Cenomani and Heneti allied themselves with that nation, both prior to the expedition of Hannibal, when they waged war with the Boii and Symbrii, and also after that time." ^8.3.19 At the base of these mountains, on the seaboard, are two caves. One is the cave of the nymphs called Anigriades; the other is the scene of the stories of the daughters of Atlas and of the birth of Dardanus. And here, too, are the sacred precincts called the Ionaion and the Eurycydeium. Samicum is now only a fortress, though formerly there was also a city which was called Samos, perhaps because of its lofty situation; for they used to call lofty places Samoi. And perhaps Samicum was the acropolis of Arene, which the poet mentions in the Catalogue: And those who dwelt in Pylus and lovely Arene. For while they cannot with certainty discover Arene anywhere, they prefer to conjecture that this is its site; and the neighboring River Anigrus, formerly called Minyeius, gives no slight indication of the truth of the conjecture, for the poet says: And there is a River Minyeius which falls into the sea near Arene. For near the cave of the nymphs called Anigriades is a spring which makes the region that lies below it swampy and marshy. The greater part of the water is received by the Anigrus, a river so deep and so sluggish that it forms a marsh; and since the region is muddy, it emits an offensive odor for a distance of twenty stadia, and makes the fish unfit to eat. In the mythical accounts, however, this is attributed by some writers to the fact that certain of the Centaurs here washed off the poison they got from the Hydra, and by others to the fact that Melampus used these cleansing waters for the purification of the Proetides. The bathing-water from here cures leprosy, elephantiasis, and scabies. It is said, also, that the Alpheius was so named from its being a cure for leprosy. At any rate, since both the sluggishness of the Anigrus and the backwash from the sea give fixity rather than current to its waters, it was called the Minyeius in earlier times, so it is said, though some have perverted the name and made it Minteius instead. But the word has other sources of derivation, either from the people who went forth with Chloris, the mother of Nestor, from the Minyeian Orchomenus, or from the Minyans, who, being descendants of the Argonauts, were first driven out of Lemnos into Lacedemon, and thence into Triphylia, and took up their abode about Arene in the country which is now called Hypaesia, though it no longer has the settlements of the Minyans. Some of these Minyans sailed with Theras, the son of Autesion, who was a descendant of Polyneices, to the island which is situated between Cyrenaea and Crete (Calliste its earlier name, but Thera its later, as Callimachus says), and founded Thera, the mother-city of Cyrene, and designated the island by the same name as the city.' "^8.3.30 It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently." ^8.6.10 After the descendants of Danaus succeeded to the reign in Argos, and the Amythaonides, who were emigrants from Pisatis and Triphylia, became associated with these, one should not be surprised if, being kindred, they at first so divided the country into two kingdoms that the two cities in them which held the hegemony were designated as the capitals, though situated near one another, at a distance of less than fifty stadia, I mean Argos and Mycenae, and that the Heraion near Mycenae was a sanctuary common to both. In this sanctuary are the images made by Polycleitus, in execution the most beautiful in the world, but in costliness and size inferior to those by Pheidias. Now at the outset Argos was the more powerful, but later Mycenae waxed more powerful on account of the removal thereto of the Pelopidae; for, when everything fell to the sons of Atreus, Agamemnon, being the elder, assumed the supreme power, and by a combination of good fortune and valor acquired much of the country in addition to the possessions he already had; and indeed he also added Laconia to the territory of Mycenae. Now Menelaus came into possession of Laconia, but Agamemnon received Mycenae and the regions as far as Corinth and Sikyon and the country which at that time was called the country of the Ionians and Aegialians but later the country of the Achaeans. But after the Trojan times, when the empire of Agememnon had been broken up, it came to pass that Mycenae was reduced, and particularly after the return of the Heracleidae; for when these had taken possession of the Peloponnesus they expelled its former masters, so that those who held Argos also held Mycenae as a component part of one whole. But in later times Mycenae was razed to the ground by the Argives, so that today not even a trace of the city of the Mycenaeans is to be found. And since Mycenae has suffered such a fate, one should not be surprised if also some of the cities which are catalogued as subject to Argos have now disappeared. Now the Catalogue contains the following: And those who held Argos, and Tiryns of the great walls, and Hermione and Asine that occupy a deep gulf, and Troezen and Eiones and vine-clad Epidaurus, and the youths of the Achaeans who held Aigina and Mases. But of the cities just named I have already discussed Argos, and now I must discuss the others. ^8.6.11 Now it seems that Tiryns was used as a base of operations by Proetus, and was walled by him through the aid of the Cyclopes, who were seven in number, and were called Bellyhands because they got their food from their handicraft, and they came by invitation from Lycia. And perhaps the caverns near Nauplia and the works therein are named after them. The acropolis, Licymna, is named after Licymnius, and it is about twelve stadia distant from Nauplia; but it is deserted, and so is the neighboring Midea, which is different from the Boeotian Mideia; for the former is Midea, like Pronia, while the latter is Midea, like Tegea. And bordering on Midea is Prosymna, . . . this having a sanctuary of Hera. But the Argives laid waste to most of the cities because of their disobedience; and of the inhabitants those from Tiryns migrated to Epidaurus, and those from . . . to Halieis, as it is called; but those from Asine (this is a village in Argeia near Nauplia) were transferred by the Lacedemonians to Messenia, where is a town that bears the same name as the Argolic Asine; for the Lacedemonians, says Theopompos, took possession of much territory that belonged to other peoples and settled there all who fled to them and were taken in. And the inhabitants of Nauplia also withdrew to Messenia. ^8.6.22 The beginning of the seaboard on the two sides is, on the one side, Lechaion, and, on the other, Cenchreae, a village and a harbor distant about seventy stadia from Corinth. Now this latter they use for the trade from Asia, but Lechaion for that from Italy. Lechaion lies beneath the city, and does not contain many residences; but long walls about twelve stadia in length have been built on both sides of the road that leads to Lechaion. The shore that extends from here to Pagae in Megaris is washed by the Corinthian Gulf; it is concave, and with the shore on the other side, at Schoenus, which is near Cenchreae, it forms the Diolcus. In the interval between Lechaion and Pagae there used to be, in early times, the oracle of the Acraean Hera; and here, too, is Olmiae, the promontory that forms the gulf in which are situated Oinoe and Pagae, the latter a stronghold of the Megarians and Oinoe of the Corinthians. From Cenchreae one comes to Schoenus, where is the narrow part of the isthmus, I mean the Diolcus; and then one comes to Crommyonia. off this shore lie the Saronic and Eleusinian Gulfs, which in a way are the same, and border on the Hermionic Gulf. On the Isthmus is also the sanctuary of the Isthmian Poseidon, in the shade of a grove of pinetrees, where the Corinthians used to celebrate the Isthmian Games. Crommyon is a village in Corinthia, though in earlier times it was in Megaris; and in it is laid the scene of the myth of the Crommyonian sow, which, it is said, was the mother of the Calydonian Boar; and, according to tradition, the destruction of this sow was one of the labors of Theseus. Tenea, also, is in Corinthia, and in it is a sanctuary of the Teneatan Apollo; and it is said that most of the colonists who accompanied Archias, the leader of the colonists to Syracuse, set out from there, and that afterwards Tenea prospered more than the other settlements, and finally even had a government of its own, and, revolting from the Corinthians, joined the Romans, and endured after the destruction of Corinth. And mention is also made of an oracle that was given to a certain man from Asia, who enquired whether it was better to change his home to Corinth: Blest is Corinth, but Tenea for me. But in ignorance some pervert this as follows: but Tegea for me! And it is said that Polybus reared Oidipus here. And it seems, also, that there is a kinship between the peoples of Tenedos and Tenea, through Tennes the son of Cycnus, as Aristotle says; and the similarity in the worship of Apollo among the two peoples affords strong indications of such kinship.'" None

55. Vergil, Aeneis, 1.453-1.493, 2.761, 3.321-3.327, 5.613-5.615, 5.622-5.629, 6.447-6.449, 6.645-6.647, 7.789-7.792, 8.319-8.327
Tagged with subjects: • Hera • Hera (Juno) • Juno (Hera),, ekphrasis linked to temple of • Juno (also Hera) • Juno/Hera

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 135, 139, 142; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 118, 144, 176, 184, 210, 247; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 28, 201; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 91, 130; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 149; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 190, 195, 256

sup>
1.453 Namque sub ingenti lustrat dum singula templo, ^1.454 reginam opperiens, dum, quae fortuna sit urbi, ^1.455 artificumque manus inter se operumque laborem ^1.456 miratur, videt Iliacas ex ordine pugnas, ^1.457 bellaque iam fama totum volgata per orbem, ^1.458 Atridas, Priamumque, et saevum ambobus Achillem. ^1.459 Constitit, et lacrimans, Quis iam locus inquit Achate, ^1.461 En Priamus! Sunt hic etiam sua praemia laudi; ^1.462 sunt lacrimae rerum et mentem mortalia tangunt. ^1.463 Solve metus; feret haec aliquam tibi fama salutem. ^1.464 Sic ait, atque animum pictura pascit ii, ^1.465 multa gemens, largoque umectat flumine voltum. ^1.466 Namque videbat, uti bellantes Pergama circum ^1.467 hac fugerent Graii, premeret Troiana iuventus, ^1.468 hac Phryges, instaret curru cristatus Achilles. ^1.469 Nec procul hinc Rhesi niveis tentoria velis ^1.470 adgnoscit lacrimans, primo quae prodita somno ^1.471 Tydides multa vastabat caede cruentus, ^1.472 ardentisque avertit equos in castra, prius quam ^1.473 pabula gustassent Troiae Xanthumque bibissent. ^1.474 Parte alia fugiens amissis Troilus armis, ^1.475 infelix puer atque impar congressus Achilli, ^1.476 fertur equis, curruque haeret resupinus ii, ^1.477 lora tenens tamen; huic cervixque comaeque trahuntur ^1.478 per terram, et versa pulvis inscribitur hasta. ^1.479 Interea ad templum non aequae Palladis ibant ^1.480 crinibus Iliades passis peplumque ferebant, ^1.481 suppliciter tristes et tunsae pectora palmis; ^1.482 diva solo fixos oculos aversa tenebat. ^1.483 Ter circum Iliacos raptaverat Hectora muros, ^1.484 exanimumque auro corpus vendebat Achilles. ^1.485 Tum vero ingentem gemitum dat pectore ab imo, ^1.486 ut spolia, ut currus, utque ipsum corpus amici, ^1.487 tendentemque manus Priamum conspexit inermis. ^1.488 Se quoque principibus permixtum adgnovit Achivis, ^1.489 Eoasque acies et nigri Memnonis arma. ^1.490 Ducit Amazonidum lunatis agmina peltis ^1.491 Penthesilea furens, mediisque in milibus ardet, ^1.492 aurea subnectens exsertae cingula mammae, ^1.493 bellatrix, audetque viris concurrere virgo. ^3.321 O felix una ante alias Priameïa virgo, ^3.322 hostilem ad tumulum Troiae sub moenibus altis ^3.323 iussa mori, quae sortitus non pertulit ullos, ^3.324 nec victoris eri tetigit captiva cubile! ^3.325 nos, patria incensa, diversa per aequora vectae, ^3.326 stirpis Achilleae fastus iuvenemque superbum, ^3.327 servitio enixae, tulimus: qui deinde, secutus ^5.613 At procul in sola secretae Troades acta ^5.614 amissum Anchisen flebant, cunctaeque profundum ^5.615 pontum adspectabant flentes. Heu tot vada fessis ^5.622 ac sic Dardanidum mediam se matribus infert: ^5.623 O miserae, quas non manus inquit Achaïca bello ^5.624 traxerit ad letum patriae sub moenibus! O gens ^5.625 infelix, cui te exitio Fortuna reservat? ^5.626 Septuma post Troiae exscidium iam vertitur aestas, ^5.627 cum freta, cum terras omnes, tot inhospita saxa ^5.628 sideraque emensae ferimur, dum per mare magnum ^6.447 Evadnenque et Pasiphaën; his Laodamia ^6.448 it comes, et iuvenis quondam, nunc femina, Caeneus, ^6.449 rursus et in veterem fato revoluta figuram. ^6.645 Nec non Threïcius longa cum veste sacerdos ^6.646 obloquitur numeris septem discrimina vocum, ^6.647 iamque eadem digitis, iam pectine pulsat eburno. ^7.789 At levem clipeum sublatis cornibus Io ^7.790 auro insignibat, iam saetis obsita, iam bos ^7.791 (argumentum ingens), et custos virginis Argus ^7.792 caelataque amnem fundens pater Inachus urna. ^8.319 Primus ab aetherio venit Saturnus Olympo, ^8.320 arma Iovis fugiens et regnis exsul ademptis. ^8.321 Is genus indocile ac dispersum montibus altis ^8.322 composuit legesque dedit Latiumque vocari ^8.323 maluit, his quoniam latuisset tutis in oris. ^8.324 Aurea quae perhibent illo sub rege fuere ^8.325 saecula. Sic placida populos in pace regebat, ^8.326 deterior donec paulatim ac decolor aetas ^8.327 et belli rabies et amor successit habendi.' ' None

sup>
1.453 art thou bright Phoebus' sister? Or some nymph, " "^1.454 the daughter of a god? Whate'er thou art, " '^1.455 thy favor we implore, and potent aid ^1.456 in our vast toil. Instruct us of what skies, ' "^1.457 or what world's end, our storm-swept lives have found! " '^1.458 Strange are these lands and people where we rove, ^1.459 compelled by wind and wave. Lo, this right hand ^1.461 Then Venus: “Nay, I boast not to receive ^1.462 honors divine. We Tyrian virgins oft ^1.463 bear bow and quiver, and our ankles white ^1.464 lace up in purple buskin. Yonder lies ^1.465 the Punic power, where Tyrian masters hold ' "^1.466 Agenor's town; but on its borders dwell " '^1.467 the Libyans, by battles unsubdued. ^1.468 Upon the throne is Dido, exiled there ' "^1.469 from Tyre, to flee th' unnatural enmity " "^1.470 of her own brother. 'T was an ancient wrong; " '^1.471 too Iong the dark and tangled tale would be; ^1.472 I trace the larger outline of her story: ^1.473 Sichreus was her spouse, whose acres broad ^1.474 no Tyrian lord could match, and he was-blessed ' "^1.475 by his ill-fated lady's fondest love, " '^1.476 whose father gave him her first virgin bloom ^1.477 in youthful marriage. But the kingly power ^1.478 among the Tyrians to her brother came, ^1.479 Pygmalion, none deeper dyed in crime ^1.480 in all that land. Betwixt these twain there rose ^1.481 a deadly hatred,—and the impious wretch, ^1.482 blinded by greed, and reckless utterly ' "^1.483 of his fond sister's joy, did murder foul " '^1.484 upon defenceless and unarmed Sichaeus, ^1.485 and at the very altar hewed him down. ^1.486 Long did he hide the deed, and guilefully ^1.487 deceived with false hopes, and empty words, ^1.488 her grief and stricken love. But as she slept, ' "^1.489 her husband's tombless ghost before her came, " '^1.490 with face all wondrous pale, and he laid bare ^1.491 his heart with dagger pierced, disclosing so ^1.492 the blood-stained altar and the infamy ^1.493 that darkened now their house. His counsel was ^3.321 down from the high hills swooping horribly, ^3.322 the Harpies loudly shrieking, flapped their wings, ^3.323 natched at our meats, and with infectious touch ^3.324 polluted all; infernal was their cry, ^3.325 the stench most vile. Once more in covert far ^3.326 beneath a caverned rock, and close concealed ^3.327 with trees and branching shade, we raised aloft ^5.613 the helmet and the sword—but left behind ' "^5.614 Entellus' prize of victory, the bull. " '^5.615 He, then, elate and glorying, spoke forth: ^5.622 wung sheer between the horns and crushed the skull; ^5.623 a trembling, lifeless creature, to the ground ^5.624 the bull dropped forward dead. Above the fallen ^5.625 Entellus cried aloud, “This victim due ^5.626 I give thee, Eryx, more acceptable ' "^5.627 than Dares' death to thy benigt shade. " '^5.628 For this last victory and joyful day, ^6.447 And chanted me a faithful oracle ^6.448 That thou shouldst ride the seas unharmed, and touch ^6.449 Ausonian shores. Is this the pledge divine?” ^6.645 But, speaking first, he said, in their own tongue: ^6.646 “Deiphobus, strong warrior, nobly born ' "^6.647 of Teucer's royal stem, what ruthless foe " ^7.789 thy late and unavailing prayer shall rise. ^7.790 Now was my time to rest. But as I come ' "^7.791 close to my journey's end, thou spoilest me " '^7.792 of comfort in my death.” With this the King ' "^8.319 filled all the arching sky, the river's banks " '^8.320 asunder leaped, and Tiber in alarm ' "^8.321 reversed his flowing wave. So Cacus' lair " '^8.322 lay shelterless, and naked to the day ^8.323 the gloomy caverns of his vast abode ^8.324 tood open, deeply yawning, just as if ^8.325 the riven earth should crack, and open wide ' "^8.326 th' infernal world and fearful kingdoms pale, " '^8.327 which gods abhor; and to the realms on high ' " None

56. Vergil, Georgics, 4.520-4.523
Tagged with subjects: • Juno (Hera),, ekphrasis linked to temple of • Juno/Hera

Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 194

sup>
4.520 dona querens; spretae Ciconum quo munere matres ^4.521 inter sacra deum nocturnique orgia Bacchi ^4.522 discerptum latos iuvenem sparsere per agros. ^4.523 Tum quoque marmorea caput a cervice revulsum'' None

sup>
4.520 To bristly boar, fell tigress, dragon scaled, ^4.521 And tawny-tufted lioness, or send forth ^4.522 A crackling sound of fire, and so shake of ^4.523 The fetters, or in showery drops anon'' None

57. None, None, nan
Tagged with subjects: • Hera • Hera, and Apollo conversation

Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 299; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 74

58. None, None, nan
Tagged with subjects: • Hera • Hera, and monsters • Hera, angry • Hera, chthonian

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 11; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 71, 255

59. None, None, nan
Tagged with subjects: • Hera, Pambasileia • Hera, cycle • Hera, of Samos • Hera, tutelary

Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 214; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148

60. None, None, nan
Tagged with subjects: • Hera • Hera, boopis • Hera, chrysothronos • Hera, eukomos • Hera, leukolenos • Hera, potnia

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12, 23; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15

61. None, None, nan
Tagged with subjects: • Hera • Hera, Exakesteria • Hera, Hieros Gamos and • Hera, Meilichia • Hera, Melichia • Hera, Thelchinia • Hera, Thelxine • Hera, Thelxinoe • Hera, angry • Hera, chthonian • Hera, meteorology • Hera, sanctuary at Arkesine • marriage, Zeus and Hera

Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 200; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 152, 156, 240; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 26, 138; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 217; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 177, 178, 179, 181, 182, 183, 222

62. None, None, nan
Tagged with subjects: • Hera • Hera, Thelchinia

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1045; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 181

63. None, None, nan
Tagged with subjects: • Hera • priests/priestesses, of Hera

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 120; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 143

64. None, None, nan
Tagged with subjects: • Hera

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 218; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 160

65. None, None, nan
Tagged with subjects: • Demos (with Zeus and Hera at Panamara) • Hera • Hera, Basileia • Hera, Basilis • Hera, Henioche • Hera, Kore • Hera, Teleia

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 130; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 223, 225, 229; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 184; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 162; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 351, 364, 366, 367, 369, 373, 374, 398, 408

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Tiresias: The Ancient Mediterranean Religions Source Database