|1. Hesiod, Works And Days, 53-105 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hermes • Mercury/Hermes, and boundary crossing • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, in Vergil
Found in books: Bremmer (2008) 25; Brule (2003) 35; Miller and Clay (2019) 173; Tor (2017) 66, 71, 89
53. τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς· 54. Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 54. ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε. 55. χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας, 56. σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. 57. τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες 58. τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.' '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. '. None
|53. The honourable son of Iapetu 54. Stole it from counsellor Zeus and in his guile 55. He hid it in a fennel stalk and thu 56. Hoodwinked the Thunderer, who aired his bile, 57. Cloud-Gatherer that he was, and said: “O son 58. of Iapetus, the craftiest god of all, 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 '. None|
|2. Hesiod, Theogony, 120, 396, 429-447, 525-529, 535-612, 615, 938-944, 950 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Artemis, Hermes and • Herakles/Heracles/Hercules, and Hermes • Hermes • Hermes, Artemis and • Hermes, and comedy • Hermes, as father of heroes • Hermes, as go-between • Hermes, birth • Hermes, herders/shepherds, as god of • Homeric Hymn to Hermes • Mercury/Hermes, and boundary crossing • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, in Horace • Mercury/Hermes, in Plautus • Mercury/Hermes, in Vergil • caduceus, on herms • herm • herm, in vase painting • pastoralism, Hermes, as god of herders/shepherds
Found in books: Bierl (2017) 278; Bortolani et al (2019) 7; Brule (2003) 35; Lyons (1997) 93; Miller and Clay (2019) 61, 166, 173, 239; Pachoumi (2017) 92; Peels (2016) 244; Pirenne-Delforge and Pironti (2022) 33, 244, 245, 247, 248; Simon (2021) 186; Tor (2017) 83, 89; Trott (2019) 122; de Jáuregui et al. (2011) 215
120. ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι,'
396. τιμῆς καὶ γεράων ἐπιβησέμεν, ἧ θέμις ἐστίν.
429. ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430. ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431. ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432. ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433. νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434. ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435. ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436. ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437. νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438. ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439. ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440. καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441. εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442. ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443. ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444. ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445. βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446. ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447. ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν.
525. νυκτός ὅσον πρόπαν ἦμαρ ἔδοι τανυσίπτερος ὄρνις. 526. τὸν μὲν ἄρʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱὸς 527. Ἡρακλέης ἔκτεινε, κακὴν δʼ ἀπὸ νοῦσον ἄλαλκεν 528. Ἰαπετιονίδῃ καὶ ἐλύσατο δυσφροσυνάων 529. οὐκ ἀέκητι Ζηνὸς Ὀλυμπίου ὑψιμέδοντος,
535. καὶ γὰρ ὅτʼ ἐκρίνοντο θεοὶ θνητοί τʼ ἄνθρωποι 536. Μηκώνῃ, τότʼ ἔπειτα μέγαν βοῦν πρόφρονι θυμῷ 537. δασσάμενος προέθηκε, Διὸς νόον ἐξαπαφίσκων. 538. τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539. ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ, 540. τῷ δʼ αὖτʼ ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ 541. εὐθετίσας κατέθηκε καλύψας ἀργέτι δημῷ. 542. δὴ τότε μιν προσέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 543. Ἰαπετιονίδη, πάντων ἀριδείκετʼ ἀνάκτων, 544. ὦ πέπον, ὡς ἑτεροζήλως διεδάσσαο μοίρας. 545. ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. 546. τὸν δʼ αὖτε προσέειπε Προμηθεὺς ἀγκυλομήτης 547. ἦκʼ ἐπιμειδήσας, δολίης δʼ οὐ λήθετο τέχνης· 548. ζεῦ κύδιστε μέγιστε θεῶν αἰειγενετάων, 549. τῶν δʼ ἕλεʼ, ὁπποτέρην σε ἐνὶ φρεσὶ θυμὸς ἀνώγει. 550. Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς 551. γνῶ ῥʼ οὐδʼ ἠγνοίησε δόλον· κακὰ δʼ ὄσσετο θυμῷ 552. θνητοῖς ἀνθρώποισι, τὰ καὶ τελέεσθαι ἔμελλεν. 553. χερσὶ δʼ ὅ γʼ ἀμφοτέρῃσιν ἀνείλετο λευκὸν ἄλειφαρ. 554. χώσατο δὲ φρένας ἀμφί, χόλος δέ μιν ἵκετο θυμόν, 555. ὡς ἴδεν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ. 556. ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 557. καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. 558. τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 559. Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560. ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561. ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562. ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563. οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564. θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565. ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566. κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567. ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568. Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569. ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570. αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571. γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572. παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573. ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574. ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575. δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576. ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577. ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578. ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579. τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580. ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581. τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582. κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583. τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584. θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585. αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586. ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587. κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588. θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589. ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590. ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 591. τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592. πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593. οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594. ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595. κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 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 612. θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν.
615. τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης
938. Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν, 939. κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. 940. Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941. μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942. ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943. Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944. μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο.
950. ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, '. None
|120. Tell how the gods and Earth first came to be,'|
396. Admete, Ianthe, Doris and Prymno,
429. And Notus, born of two divinities. 430. The star Eosphorus came after these, 431. Birthed by Eugeneia, ‘Early-Born’, 432. Who came to be the harbinger of Dawn, 433. And heaven’s gleaming stars far up above. 434. And Ocean’s daughter Styx was joined in love 435. To Pelias – thus trim-ankled Victory 436. And Zeal first saw the light of day; and she 437. Bore Strength and Force, both glorious children: they 438. Dwell in the house of Zeus; they’ve no pathway 439. Or dwelling that’s without a god as guide, 440. And ever they continue to reside 441. With Zeus the Thunderer; thus Styx had planned 442. That day when Lightning Zeus sent a command 443. That all the gods to broad Olympus go 444. And said that, if they helped him overthrow 445. The Titans, then he vowed not to bereave 446. Them of their rights but they would still receive 447. The rights they’d had before, and, he explained,
525. He kept keen watch and ate his progeny. 526. Rhea was filled with endless grief, and she, 527. About to birth great Zeus, who would hold sway 528. As father of all gods and men one day, 529. She begged her loving parents that they might
535. Upon her. So they sent her to rich Crete, 536. To Lyctus, when her hour was near complete 537. To bear great Zeus, her youngest progeny. 538. Vast earth received him from her then, that she 539. Might rear him in broad Crete. For there indeed 540. She took him through the murky night with speed. 541. She placed him in her arms and then concealed 542. Him where earth’s recesses can’t be revealed, 543. Within a yawning cave where, all around 544. The mountain called Aegeum, trees abound. 545. But then she gave the mighty heavenly king 546. A massive boulder wrapped in swaddling. 547. The scoundrel took the thing and swallowed it, 548. Because he clearly did not have the wit 549. To know his son had been replaced and lay 550. Behind him, safe and sound, and soon one day 551. Would strongly crush him, making him bereft 552. of all his honours, he himself then left 553. To rule Olympus. After that his power 554. And glorious limbs expanded by the hour; 555. The wily Cronus, as the years rolled on, 556. Deceived by Earth’s wise words, let loose his son, 557. Whose arts and strength had conquered him. Then he 558. Disgorged the boulder he had formerly 559. Gulped down. In holy Pytho, far below 560. Parnassus’ glens, Zeus set it down to show 561. The marvel to all men, and he set free 562. His father’s brothers whose captivity 563. Cronus had caused in his great foolishness, 564. And they were grateful for his kindliness, 565. So lightning and loud thunder they revealed 566. To him in recompense, which were concealed 567. Before by vast Earth, and he trusts in these 568. And rules all men and all divinities. 569. Iapetus wed neat-ankled Clymene, 570. The child of Ocean, and their progeny 571. Were mighty Atlas, fine Menoetiu 572. And clever, treacherous Prometheus, 573. And mad Epimetheus, to mortality 574. A torment from the very first, for he 575. Married the maid whom Zeus had formed. But Zeu 576. At villainous Menoetius let loose 577. His lurid bolt because his vanity 578. And strength had gone beyond the boundary 579. of moderation: down to Erebu 580. He went headlong. Atlas was tirele 581. In holding up wide Heaven, forced to stand 582. Upon the borders of this earthly land 583. Before the clear-voiced daughters of the West, 584. A task assigned at wise Zeus’s behest. 585. Zeus bound clever Prometheus cruelly 586. With bonds he could not break apart, then he 587. Drove them into a pillar, setting there 588. A long-winged eagle which began to tear 589. His liver, which would regrow every day 590. So that the bird could once more take away 591. What had been there before. Heracles, the son 592. of trim-ankled Clymene, was the one 593. Who slew that bird and from his sore distre 594. Released Prometheus – thus his wretchedne 595. Was over, and it was with Zeus’s will, 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 612. of Iapetus.” Zeus, whose sagacity
615. Said cleverly, “Take any part that you
938. As tin by youths is brought to heat inside 939. Well-channelled crucibles, or iron, too, 940. The hardest of all things, which men subdue 941. With fire in mountain-glens and with the glow 942. Causes the sacred earth to melt: just so 943. The earth now fused, and to wide Tartaru 944. In bitter anger Zeus cast Typhoeus,
950. Sailors and ships as fearfully they blow '. None
|3. Homer, Iliad, 1.400, 2.22, 2.26, 2.100-2.108, 2.185, 2.447, 2.484-2.493, 2.786-2.787, 5.344, 5.738, 14.281, 14.293-14.296, 14.311-14.328, 15.229-15.262, 15.286, 15.290, 16.119, 18.122, 18.483, 20.321-20.329, 21.552, 24.328, 24.333-24.470, 24.482-24.483, 24.677-24.694 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, Hermes and • Alcaeus, Hymn to Hermes • Alcibiades, mutilation of herms by • Apollo, Hermes and • Apollo, and Hermes • Apollo, cattle stolen by Hermes • Berlin Painter, amphora with Hermes and satyr • Hermes • Hermes Psychopompos • Hermes Trismegistos • Hermes, • Hermes, Apollo and • Hermes, Zeus and • Hermes, and bow theft • Hermes, and cosmic justice • Hermes, and doors • Hermes, as bringer of sleep • Hermes, as cattle thief • Hermes, as daimon • Hermes, as father of Pan • Hermes, as guide • Hermes, as messenger god • Hermes, as thief • Hermes, birth • Hermes, cattle of Apollo stolen by • Hermes, cult and rites • Hermes, dead, association with • Hermes, dolios/patron of tricks • Hermes, epiphany of • Hermes, erotic, see also erotic context • Hermes, images and iconography • Hermes, lyre, invention of • Hermes, magic wand of • Hermes, sacrifices for • Hermes-Thoth-Hermes Trismegistos • Homer, on Hermes • Homeric Hymn to Hermes • Hymns, Homeric, To Hermes (H.Merc.) • Mercury/Hermes, and boundary crossing • Mercury/Hermes, and the sea • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, in Horace • Mercury/Hermes, in Vergil • Muses, epigram on herm • Odysseus, and Hermes • Thoth, and Hermes • Zeus, Hermes and • cows/cattle, Hermes’ theft of Apollo’s cattle • epigrams, herms in the Porta Trigemina • hegemonios/Hermes, as guide, and power of speech • hegemonios/Hermes, as guide, as herald • herms • herms, epigrams • lyre, Hermes’ invention of • magical hymn to Hermes • pillars/columns, herms • sacrifice/sacrificial rituals, Hermes sacrificing to Twelve Gods • sacrifice/sacrificial rituals, for Hermes • the dead, Hermes associated with
Found in books: Bortolani et al (2019) 161; Braund and Most (2004) 23; Del Lucchese (2019) 33; Finkelberg (2019) 334; Gagné (2020) 163; Greensmith (2021) 79; Henderson (2020) 7; Konig (2022) 327; Lightfoot (2021) 95; Lipka (2021) 28, 30, 41, 42; Miller and Clay (2019) 68, 69, 73, 80, 145, 162, 173, 181, 187, 273, 302, 327; Pachoumi (2017) 137; Pirenne-Delforge and Pironti (2022) 18, 33, 163, 246; Simon (2021) 12, 323, 324, 333; Sommerstein and Torrance (2014) 223; Tor (2017) 82; Waldner et al (2016) 42; de Jáuregui et al. (2011) 397
1.400. Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
2.22. τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος·
2.26. νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι,
2.100. παυσάμενοι κλαγγῆς· ἀνὰ δὲ κρείων Ἀγαμέμνων 2.101. ἔστη σκῆπτρον ἔχων τὸ μὲν Ἥφαιστος κάμε τεύχων. 2.102. Ἥφαιστος μὲν δῶκε Διὶ Κρονίωνι ἄνακτι, 2.103. αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ ἀργεϊφόντῃ· 2.104. Ἑρμείας δὲ ἄναξ δῶκεν Πέλοπι πληξίππῳ, 2.105. αὐτὰρ ὃ αὖτε Πέλοψ δῶκʼ Ἀτρέϊ ποιμένι λαῶν, 2.106. Ἀτρεὺς δὲ θνῄσκων ἔλιπεν πολύαρνι Θυέστῃ, 2.107. αὐτὰρ ὃ αὖτε Θυέστʼ Ἀγαμέμνονι λεῖπε φορῆναι, 2.108. πολλῇσιν νήσοισι καὶ Ἄργεϊ παντὶ ἀνάσσειν.
2.185. αὐτὸς δʼ Ἀτρεΐδεω Ἀγαμέμνονος ἀντίος ἐλθὼν
2.447. αἰγίδʼ ἔχουσʼ ἐρίτιμον ἀγήρων ἀθανάτην τε,
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488. πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489. οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490. φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491. εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492. θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493. ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας.
2.786. Τρωσὶν δʼ ἄγγελος ἦλθε ποδήνεμος ὠκέα Ἶρις 2.787. πὰρ Διὸς αἰγιόχοιο σὺν ἀγγελίῃ ἀλεγεινῇ·
5.344. καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων
5.738. ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετʼ αἰγίδα θυσσανόεσσαν
14.281. τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε
14.293. Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294. ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295. οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296. εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας.
14.311. οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 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.
15.229. ἀλλὰ σύ γʼ ἐν χείρεσσι λάβʼ αἰγίδα θυσσανόεσσαν, 15.230. τῇ μάλʼ ἐπισσείων φοβέειν ἥρωας Ἀχαιούς· 15.231. σοὶ δʼ αὐτῷ μελέτω ἑκατηβόλε φαίδιμος Ἕκτωρ· 15.232. τόφρα γὰρ οὖν οἱ ἔγειρε μένος μέγα, ὄφρʼ ἂν Ἀχαιοὶ 15.233. φεύγοντες νῆάς τε καὶ Ἑλλήσποντον ἵκωνται. 15.234. κεῖθεν δʼ αὐτὸς ἐγὼ φράσομαι ἔργον τε ἔπος τε, 15.235. ὥς κε καὶ αὖτις Ἀχαιοὶ ἀναπνεύσωσι πόνοιο. 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. 15.239. εὗρʼ υἱὸν Πριάμοιο δαΐφρονος Ἕκτορα δῖον 15.240. ἥμενον, οὐδʼ ἔτι κεῖτο, νέον δʼ ἐσαγείρετο θυμόν, 15.241. ἀμφὶ ἓ γιγνώσκων ἑτάρους· ἀτὰρ ἆσθμα καὶ ἱδρὼς 15.242. παύετʼ, ἐπεί μιν ἔγειρε Διὸς νόος αἰγιόχοιο. 15.243. ἀγχοῦ δʼ ἱστάμενος προσέφη ἑκάεργος Ἀπόλλων· 15.244. Ἕκτορ υἱὲ Πριάμοιο, τί ἢ δὲ σὺ νόσφιν ἀπʼ ἄλλων 15.245. ἧσʼ ὀλιγηπελέων; ἦ πού τί σε κῆδος ἱκάνει; 15.246. τὸν δʼ ὀλιγοδρανέων προσέφη κορυθαίολος Ἕκτωρ· 15.247. τίς δὲ σύ ἐσσι φέριστε θεῶν ὅς μʼ εἴρεαι ἄντην; 15.248. οὐκ ἀΐεις ὅ με νηυσὶν ἔπι πρυμνῇσιν Ἀχαιῶν 15.249. οὓς ἑτάρους ὀλέκοντα βοὴν ἀγαθὸς βάλεν Αἴας 15.250. χερμαδίῳ πρὸς στῆθος, ἔπαυσε δὲ θούριδος ἀλκῆς; 15.251. καὶ δὴ ἔγωγʼ ἐφάμην νέκυας καὶ δῶμʼ Ἀΐδαο 15.252. ἤματι τῷδʼ ἵξεσθαι, ἐπεὶ φίλον ἄϊον ἦτορ. 15.253. τὸν δʼ αὖτε προσέειπεν ἄναξ ἑκάεργος Ἀπόλλων· 15.254. θάρσει νῦν· τοῖόν τοι ἀοσσητῆρα Κρονίων 15.255. ἐξ Ἴδης προέηκε παρεστάμεναι καὶ ἀμύνειν 15.256. Φοῖβον Ἀπόλλωνα χρυσάορον, ὅς σε πάρος περ 15.257. ῥύομʼ, ὁμῶς αὐτόν τε καὶ αἰπεινὸν πτολίεθρον. 15.258. ἀλλʼ ἄγε νῦν ἱππεῦσιν ἐπότρυνον πολέεσσι 15.259. νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν ὠκέας ἵππους· 15.260. αὐτὰρ ἐγὼ προπάροιθε κιὼν ἵπποισι κέλευθον 15.261. πᾶσαν λειανέω, τρέψω δʼ ἥρωας Ἀχαιούς. 15.262. ὣς εἰπὼν ἔμπνευσε μένος μέγα ποιμένι λαῶν.
15.286. ὢ πόποι ἦ μέγα θαῦμα τόδʼ ὀφθαλμοῖσιν ὁρῶμαι,
15.290. ἀλλά τις αὖτε θεῶν ἐρρύσατο καὶ ἐσάωσεν
16.119. γνῶ δʼ Αἴας κατὰ θυμὸν ἀμύμονα ῥίγησέν τε
18.122. καί τινα Τρωϊάδων καὶ Δαρδανίδων βαθυκόλπων
18.483. ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν,
20.321. αὐτίκα τῷ μὲν ἔπειτα κατʼ ὀφθαλμῶν χέεν ἀχλὺν 20.322. Πηλεΐδῃ Ἀχιλῆϊ· ὃ δὲ μελίην εὔχαλκον 20.323. ἀσπίδος ἐξέρυσεν μεγαλήτορος Αἰνείαο· 20.324. καὶ τὴν μὲν προπάροιθε ποδῶν Ἀχιλῆος ἔθηκεν, 20.325. Αἰνείαν δʼ ἔσσευεν ἀπὸ χθονὸς ὑψόσʼ ἀείρας. 20.326. πολλὰς δὲ στίχας ἡρώων, πολλὰς δὲ καὶ ἵππων 20.327. Αἰνείας ὑπερᾶλτο θεοῦ ἀπὸ χειρὸς ὀρούσας, 20.328. ἷξε δʼ ἐπʼ ἐσχατιὴν πολυάϊκος πολέμοιο, 20.329. ἔνθά τε Καύκωνες πόλεμον μέτα θωρήσσοντο.
21.552. ὀχθήσας δʼ ἄρα εἶπε πρὸς ὃν μεγαλήτορα θυμόν·
24.328. πόλλʼ ὀλοφυρόμενοι ὡς εἰ θάνατον δὲ κιόντα.
24.333. αἶψα δʼ ἄρʼ Ἑρμείαν υἱὸν φίλον ἀντίον ηὔδα· 24.334. Ἑρμεία, σοὶ γάρ τε μάλιστά γε φίλτατόν ἐστιν 24.335. ἀνδρὶ ἑταιρίσσαι, καί τʼ ἔκλυες ᾧ κʼ ἐθέλῃσθα, 24.336. βάσκʼ ἴθι καὶ Πρίαμον κοίλας ἐπὶ νῆας Ἀχαιῶν 24.337. ὣς ἄγαγʼ, ὡς μήτʼ ἄρ τις ἴδῃ μήτʼ ἄρ τε νοήσῃ 24.338. τῶν ἄλλων Δαναῶν, πρὶν Πηλεΐωνα δʼ ἱκέσθαι. 24.339. ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης. 24.340. αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα 24.341. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 24.342. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο· 24.343. εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει 24.344. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει· 24.345. τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης. 24.346. αἶψα δʼ ἄρα Τροίην τε καὶ Ἑλλήσποντον ἵκανε, 24.347. βῆ δʼ ἰέναι κούρῳ αἰσυμνητῆρι ἐοικὼς 24.348. πρῶτον ὑπηνήτῃ, τοῦ περ χαριεστάτη ἥβη. 24.349. οἳ δʼ ἐπεὶ οὖν μέγα σῆμα παρὲξ Ἴλοιο ἔλασσαν, 24.350. στῆσαν ἄρʼ ἡμιόνους τε καὶ ἵππους ὄφρα πίοιεν 24.351. ἐν ποταμῷ· δὴ γὰρ καὶ ἐπὶ κνέφας ἤλυθε γαῖαν. 24.352. τὸν δʼ ἐξ ἀγχιμόλοιο ἰδὼν ἐφράσσατο κῆρυξ 24.353. Ἑρμείαν, ποτὶ δὲ Πρίαμον φάτο φώνησέν τε· 24.354. φράζεο Δαρδανίδη· φραδέος νόου ἔργα τέτυκται. 24.355. ἄνδρʼ ὁρόω, τάχα δʼ ἄμμε διαρραίσεσθαι ὀΐω. 24.356. ἀλλʼ ἄγε δὴ φεύγωμεν ἐφʼ ἵππων, ἤ μιν ἔπειτα 24.357. γούνων ἁψάμενοι λιτανεύσομεν αἴ κʼ ἐλεήσῃ. 24.358. ὣς φάτο, σὺν δὲ γέροντι νόος χύτο, δείδιε δʼ αἰνῶς, 24.359. ὀρθαὶ δὲ τρίχες ἔσταν ἐνὶ γναμπτοῖσι μέλεσσι, 24.360. στῆ δὲ ταφών· αὐτὸς δʼ ἐριούνιος ἐγγύθεν ἐλθὼν 24.361. χεῖρα γέροντος ἑλὼν ἐξείρετο καὶ προσέειπε· 24.362. πῇ πάτερ ὧδʼ ἵππους τε καὶ ἡμιόνους ἰθύνεις 24.363. νύκτα διʼ ἀμβροσίην, ὅτε θʼ εὕδουσι βροτοὶ ἄλλοι; 24.364. οὐδὲ σύ γʼ ἔδεισας μένεα πνείοντας Ἀχαιούς, 24.365. οἵ τοι δυσμενέες καὶ ἀνάρσιοι ἐγγὺς ἔασι; 24.366. τῶν εἴ τίς σε ἴδοιτο θοὴν διὰ νύκτα μέλαιναν 24.367. τοσσάδʼ ὀνείατʼ ἄγοντα, τίς ἂν δή τοι νόος εἴη; 24.368. οὔτʼ αὐτὸς νέος ἐσσί, γέρων δέ τοι οὗτος ὀπηδεῖ, 24.369. ἄνδρʼ ἀπαμύνασθαι, ὅτε τις πρότερος χαλεπήνῃ. 24.370. ἀλλʼ ἐγὼ οὐδέν σε ῥέξω κακά, καὶ δέ κεν ἄλλον 24.371. σεῦ ἀπαλεξήσαιμι· φίλῳ δέ σε πατρὶ ἐΐσκω. 24.372. τὸν δʼ ἠμείβετʼ ἔπειτα γέρων Πρίαμος θεοειδής· 24.373. οὕτω πῃ τάδε γʼ ἐστὶ φίλον τέκος ὡς ἀγορεύεις. 24.374. ἀλλʼ ἔτι τις καὶ ἐμεῖο θεῶν ὑπερέσχεθε χεῖρα, 24.375. ὅς μοι τοιόνδʼ ἧκεν ὁδοιπόρον ἀντιβολῆσαι 24.376. αἴσιον, οἷος δὴ σὺ δέμας καὶ εἶδος ἀγητός, 24.377. πέπνυσαί τε νόῳ, μακάρων δʼ ἔξεσσι τοκήων. 24.378. τὸν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης· 24.379. ναὶ δὴ ταῦτά γε πάντα γέρον κατὰ μοῖραν ἔειπες. 24.380. ἀλλʼ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον, 24.381. ἠέ πῃ ἐκπέμπεις κειμήλια πολλὰ καὶ ἐσθλὰ 24.382. ἄνδρας ἐς ἀλλοδαποὺς ἵνα περ τάδε τοι σόα μίμνῃ, 24.383. ἦ ἤδη πάντες καταλείπετε Ἴλιον ἱρὴν 24.384. δειδιότες· τοῖος γὰρ ἀνὴρ ὤριστος ὄλωλε 24.385. σὸς πάϊς· οὐ μὲν γάρ τι μάχης ἐπιδεύετʼ Ἀχαιῶν. 24.387. τίς δὲ σύ ἐσσι φέριστε τέων δʼ ἔξεσσι τοκήων; 24.388. ὥς μοι καλὰ τὸν οἶτον ἀπότμου παιδὸς ἔνισπες. 24.390. πειρᾷ ἐμεῖο γεραιὲ καὶ εἴρεαι Ἕκτορα δῖον. 24.391. τὸν μὲν ἐγὼ μάλα πολλὰ μάχῃ ἔνι κυδιανείρῃ 24.392. ὀφθαλμοῖσιν ὄπωπα, καὶ εὖτʼ ἐπὶ νηυσὶν ἐλάσσας 24.393. Ἀργείους κτείνεσκε δαΐζων ὀξέϊ χαλκῷ· 24.394. ἡμεῖς δʼ ἑσταότες θαυμάζομεν· οὐ γὰρ Ἀχιλλεὺς 24.395. εἴα μάρνασθαι κεχολωμένος Ἀτρεΐωνι. 24.396. τοῦ γὰρ ἐγὼ θεράπων, μία δʼ ἤγαγε νηῦς εὐεργής· 24.397. Μυρμιδόνων δʼ ἔξειμι, πατὴρ δέ μοί ἐστι Πολύκτωρ. 24.398. ἀφνειὸς μὲν ὅ γʼ ἐστί, γέρων δὲ δὴ ὡς σύ περ ὧδε, 24.399. ἓξ δέ οἱ υἷες ἔασιν, ἐγὼ δέ οἱ ἕβδομός εἰμι· 24.400. τῶν μέτα παλλόμενος κλήρῳ λάχον ἐνθάδʼ ἕπεσθαι. 24.401. νῦν δʼ ἦλθον πεδίον δʼ ἀπὸ νηῶν· ἠῶθεν γὰρ 24.402. θήσονται περὶ ἄστυ μάχην ἑλίκωπες Ἀχαιοί. 24.403. ἀσχαλόωσι γὰρ οἵδε καθήμενοι, οὐδὲ δύνανται 24.404. ἴσχειν ἐσσυμένους πολέμου βασιλῆες Ἀχαιῶν. 24.406. εἰ μὲν δὴ θεράπων Πηληϊάδεω Ἀχιλῆος 24.407. εἴς, ἄγε δή μοι πᾶσαν ἀληθείην κατάλεξον, 24.408. ἢ ἔτι πὰρ νήεσσιν ἐμὸς πάϊς, ἦέ μιν ἤδη 24.409. ᾗσι κυσὶν μελεϊστὶ ταμὼν προύθηκεν Ἀχιλλεύς. 24.411. ὦ γέρον οὔ πω τόν γε κύνες φάγον οὐδʼ οἰωνοί, 24.412. ἀλλʼ ἔτι κεῖνος κεῖται Ἀχιλλῆος παρὰ νηῒ 24.413. αὔτως ἐν κλισίῃσι· δυωδεκάτη δέ οἱ ἠὼς 24.414. κειμένῳ, οὐδέ τί οἱ χρὼς σήπεται, οὐδέ μιν εὐλαὶ 24.415. ἔσθουσʼ, αἵ ῥά τε φῶτας ἀρηϊφάτους κατέδουσιν. 24.416. ἦ μέν μιν περὶ σῆμα ἑοῦ ἑτάροιο φίλοιο 24.417. ἕλκει ἀκηδέστως ἠὼς ὅτε δῖα φανήῃ, 24.418. οὐδέ μιν αἰσχύνει· θηοῖό κεν αὐτὸς ἐπελθὼν 24.419. οἷον ἐερσήεις κεῖται, περὶ δʼ αἷμα νένιπται, 24.420. οὐδέ ποθι μιαρός· σὺν δʼ ἕλκεα πάντα μέμυκεν 24.421. ὅσσʼ ἐτύπη· πολέες γὰρ ἐν αὐτῷ χαλκὸν ἔλασσαν. 24.422. ὥς τοι κήδονται μάκαρες θεοὶ υἷος ἑῆος 24.423. καὶ νέκυός περ ἐόντος, ἐπεί σφι φίλος περὶ κῆρι. 24.424. ὣς φάτο, γήθησεν δʼ ὃ γέρων, καὶ ἀμείβετο μύθῳ· 24.425. ὦ τέκος, ἦ ῥʼ ἀγαθὸν καὶ ἐναίσιμα δῶρα διδοῦναι 24.426. ἀθανάτοις, ἐπεὶ οὔ ποτʼ ἐμὸς πάϊς, εἴ ποτʼ ἔην γε, 24.427. λήθετʼ ἐνὶ μεγάροισι θεῶν οἳ Ὄλυμπον ἔχουσι· 24.428. τώ οἱ ἀπεμνήσαντο καὶ ἐν θανάτοιό περ αἴσῃ. 24.429. ἀλλʼ ἄγε δὴ τόδε δέξαι ἐμεῦ πάρα καλὸν ἄλεισον, 24.430. αὐτόν τε ῥῦσαι, πέμψον δέ με σύν γε θεοῖσιν, 24.431. ὄφρά κεν ἐς κλισίην Πηληϊάδεω ἀφίκωμαι. 24.433. πειρᾷ ἐμεῖο γεραιὲ νεωτέρου, οὐδέ με πείσεις, 24.434. ὅς με κέλῃ σέο δῶρα παρὲξ Ἀχιλῆα δέχεσθαι. 24.435. τὸν μὲν ἐγὼ δείδοικα καὶ αἰδέομαι περὶ κῆρι 24.436. συλεύειν, μή μοί τι κακὸν μετόπισθε γένηται. 24.437. σοὶ δʼ ἂν ἐγὼ πομπὸς καί κε κλυτὸν Ἄργος ἱκοίμην, 24.438. ἐνδυκέως ἐν νηῒ θοῇ ἢ πεζὸς ὁμαρτέων· 24.439. οὐκ ἄν τίς τοι πομπὸν ὀνοσσάμενος μαχέσαιτο. 24.440. ἦ καὶ ἀναΐξας ἐριούνιος ἅρμα καὶ ἵππους 24.441. καρπαλίμως μάστιγα καὶ ἡνία λάζετο χερσίν, 24.442. ἐν δʼ ἔπνευσʼ ἵπποισι καὶ ἡμιόνοις μένος ἠΰ. 24.443. ἀλλʼ ὅτε δὴ πύργους τε νεῶν καὶ τάφρον ἵκοντο, 24.444. οἳ δὲ νέον περὶ δόρπα φυλακτῆρες πονέοντο, 24.445. τοῖσι δʼ ἐφʼ ὕπνον ἔχευε διάκτορος ἀργεϊφόντης 24.446. πᾶσιν, ἄφαρ δʼ ὤϊξε πύλας καὶ ἀπῶσεν ὀχῆας, 24.447. ἐς δʼ ἄγαγε Πρίαμόν τε καὶ ἀγλαὰ δῶρʼ ἐπʼ ἀπήνης. 24.448. ἀλλʼ ὅτε δὴ κλισίην Πηληϊάδεω ἀφίκοντο 24.449. ὑψηλήν, τὴν Μυρμιδόνες ποίησαν ἄνακτι 24.450. δοῦρʼ ἐλάτης κέρσαντες· ἀτὰρ καθύπερθεν ἔρεψαν 24.451. λαχνήεντʼ ὄροφον λειμωνόθεν ἀμήσαντες· 24.452. ἀμφὶ δέ οἱ μεγάλην αὐλὴν ποίησαν ἄνακτι 24.453. σταυροῖσιν πυκινοῖσι· θύρην δʼ ἔχε μοῦνος ἐπιβλὴς 24.454. εἰλάτινος, τὸν τρεῖς μὲν ἐπιρρήσσεσκον Ἀχαιοί, 24.455. τρεῖς δʼ ἀναοίγεσκον μεγάλην κληῗδα θυράων 24.456. τῶν ἄλλων· Ἀχιλεὺς δʼ ἄρʼ ἐπιρρήσσεσκε καὶ οἶος· 24.457. δή ῥα τόθʼ Ἑρμείας ἐριούνιος ᾦξε γέροντι, 24.458. ἐς δʼ ἄγαγε κλυτὰ δῶρα ποδώκεϊ Πηλεΐωνι, 24.459. ἐξ ἵππων δʼ ἀπέβαινεν ἐπὶ χθόνα φώνησέν τε· 24.460. ὦ γέρον ἤτοι ἐγὼ θεὸς ἄμβροτος εἰλήλουθα 24.461. Ἑρμείας· σοὶ γάρ με πατὴρ ἅμα πομπὸν ὄπασσεν. 24.462. ἀλλʼ ἤτοι μὲν ἐγὼ πάλιν εἴσομαι, οὐδʼ Ἀχιλῆος 24.463. ὀφθαλμοὺς εἴσειμι· νεμεσσητὸν δέ κεν εἴη 24.464. ἀθάνατον θεὸν ὧδε βροτοὺς ἀγαπαζέμεν ἄντην· 24.465. τύνη δʼ εἰσελθὼν λαβὲ γούνατα Πηλεΐωνος, 24.466. καί μιν ὑπὲρ πατρὸς καὶ μητέρος ἠϋκόμοιο 24.467. λίσσεο καὶ τέκεος, ἵνα οἱ σὺν θυμὸν ὀρίνῃς. 24.468. ὣς ἄρα φωνήσας ἀπέβη πρὸς μακρὸν Ὄλυμπον 24.469. Ἑρμείας· Πρίαμος δʼ ἐξ ἵππων ἆλτο χαμᾶζε, 24.470. Ἰδαῖον δὲ κατʼ αὖθι λίπεν· ὃ δὲ μίμνεν ἐρύκων
24.482. ἀνδρὸς ἐς ἀφνειοῦ, θάμβος δʼ ἔχει εἰσορόωντας, 24.483. ὣς Ἀχιλεὺς θάμβησεν ἰδὼν Πρίαμον θεοειδέα·
24.677. ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 24.678. εὗδον παννύχιοι μαλακῷ δεδμημένοι ὕπνῳ· 24.679. ἀλλʼ οὐχ Ἑρμείαν ἐριούνιον ὕπνος ἔμαρπτεν 24.680. ὁρμαίνοντʼ ἀνὰ θυμὸν ὅπως Πρίαμον βασιλῆα 24.681. νηῶν ἐκπέμψειε λαθὼν ἱεροὺς πυλαωρούς. 24.682. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 24.683. ὦ γέρον οὔ νύ τι σοί γε μέλει κακόν, οἷον ἔθʼ εὕδεις 24.684. ἀνδράσιν ἐν δηΐοισιν, ἐπεί σʼ εἴασεν Ἀχιλλεύς. 24.685. καὶ νῦν μὲν φίλον υἱὸν ἐλύσαο, πολλὰ δʼ ἔδωκας· 24.686. σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα 24.687. παῖδες τοὶ μετόπισθε λελειμμένοι, αἴ κʼ Ἀγαμέμνων 24.688. γνώῃ σʼ Ἀτρεΐδης, γνώωσι δὲ πάντες Ἀχαιοί. 24.689. ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων, κήρυκα δʼ ἀνίστη. 24.690. τοῖσιν δʼ Ἑρμείας ζεῦξʼ ἵππους ἡμιόνους τε, 24.691. ῥίμφα δʼ ἄρʼ αὐτὸς ἔλαυνε κατὰ στρατόν, οὐδέ τις ἔγνω. 24.692. ἀλλʼ ὅτε δὴ πόρον ἷξον ἐϋρρεῖος ποταμοῖο 24.693. Ξάνθου δινήεντος, ὃν ἀθάνατος τέκετο Ζεύς, 24.694. Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον,''. None
|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, |
2.22. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor,
2.26. to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans.
2.100. ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses, 2.105. and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos.
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. ' "
2.447. The kings, nurtured of Zeus, that were about Atreus' son, sped swiftly, marshalling the host, and in their midst was the flashing-eyed Athene, bearing the priceless aegis, that knoweth neither age nor death, wherefrom are hung an hundred tassels all of gold, all of them cunningly woven, and each one of the worth of an hundred oxen. " '
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.493. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, ' "
2.786. and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. " "2.787. and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. " '
5.344. 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
5.738. 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,
14.281. 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,
14.293. 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, 14.295. 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.
14.311. 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:
15.229. even the gods that are in the world below with Cronos. But this was better for both, for me and for his own self, that ere then he yielded to my hands despite his wrath, for not without sweat would the issue have been wrought. But do thou take in thine hands the tasselled aegis, ' "15.230. and shake it fiercely over the Achaean warriors to affright them withal. And for thine own self, thou god that smitest afar, let glorious Hector be thy care, and for this time's space rouse in him great might, even until the Achaeans shall come in flight unto their ships and the Hellespont. From that moment will I myself contrive word and deed, " "15.234. and shake it fiercely over the Achaean warriors to affright them withal. And for thine own self, thou god that smitest afar, let glorious Hector be thy care, and for this time's space rouse in him great might, even until the Achaeans shall come in flight unto their ships and the Hellespont. From that moment will I myself contrive word and deed, " '15.235. 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, 15.240. itting up, for he lay no longer, and he was but newly gathering back his spirit, and knew his comrades round about him, and his gasping and his sweat had ceased, for the will of Zeus, that beareth the aegis, revived him. And Apollo, that worketh afar, drew nigh unto him, and said:Hector, son of Priam, why is it that thou apart from the rest 15.244. itting up, for he lay no longer, and he was but newly gathering back his spirit, and knew his comrades round about him, and his gasping and his sweat had ceased, for the will of Zeus, that beareth the aegis, revived him. And Apollo, that worketh afar, drew nigh unto him, and said:Hector, son of Priam, why is it that thou apart from the rest ' "15.245. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me " "15.249. abidest here fainting? Is it haply that some trouble is come upon thee? Then, his strength all spent, spake to him Hector of the flashing helm:Who of the gods art thou, mightiest one, that dost make question of me face to face? Knowest thou not that at the sterns of the Achaeans' ships as I made havoc of his comrades, Aias, good at the war-cry, smote me " '15.250. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. 15.254. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 15.255. ent forth from Ida to stand by thy side and succour thee, even me, Phoebus Apollo of the golden sword, that of old ever protect thee, thyself and the steep citadel withal. But come now, bid thy many charioteers drive against the hollow ships their swift horses, 15.260. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain—
15.286. He with good intent addressed their gathering, and spake among them:Now look you, verily a great marvel is this that mine eyes behold, how that now he is risen again and hath avoided the fates, even Hector. In sooth the heart of each man of us hoped that he had died beneath the hands of Aias, son of Telamon.
15.290. But lo, some one of the gods hath again delivered and saved Hector, who verily hath loosed the knees of many Danaans, as, I deem, will befall even now, since not without the will of loud-thundering Zeus doth he stand forth thus eagerly as a champion. Nay come, even as I shall bid, let us all obey.
16.119. and smote his ashen spear with his great sword hard by the socket, at the base ot the point, and shore it clean away, so that Telamonian Aias brandished all vainly a pointless spear, and far from him the head of bronze fell ringing to the ground. And Aias knew in his noble heart, and shuddered
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;
18.483. 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, ' "
20.321. and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " "20.324. and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " '20.325. but Aeneas he lifted up and swung him on high from off the ground. Over many ranks of warriors and amny of chariots sprang Aeneas, soaring from the hand of the god, and came to the uttermost verge of the furious battle, where the Caucones were arraying them for the fight. Then close to his side came Poseidon, the Shaker of Earth,
21.552. So when Agenor was ware of Achilles, sacker of cities, he halted, and many things did his heart darkly ponder as he abode; and mightily moved he spake unto his own great-hearted spirit:Ah, woe is me; if I flee before mighty Achilles, there where the rest are being driven in rout,
24.328. driven of wise-hearted Idaeus, and behind came the horses that the old man ever plying the lash drave swiftly through the city; and his kinsfolk all followed wailing aloud as for one faring to his death. But when they had gone down from the city and were come to the plain, ' "
24.333. back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man, " "24.334. back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man, " '24.335. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.339. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. So spake he, and the messenger, Argeiphontes, failed not to hearken. 24.340. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.345. With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus, 24.350. they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus, 24.354. they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus, ' "24.355. here is somewhat that calls for prudent thought. I see a man, and anon methinks shall we be cut to pieces. Come, let us flee in thie chariot, or at least clasp his knees and entreat him, if so be he will have pity. So spake he, and the old man's mind was confounded and he was sore afraid, and up stood the hair on his pliant limbs, " "24.360. and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans, " "24.364. and he stood in a daze. But of himself the Helper drew nigh, and took the ohd man's hand, and made question of him, saying:Whither, Father, dost thou thus guide horses and mules through the immortal night when other mortals are sleeping? Art thou untouched by fear of the fury-breathing Achaeans, " '24.365. hostile men and ruthless that are hard anigh thee? If one of them should espy thee bearing such store of treasure through the swift bhack night, what were thy counsel then? Thou art not young thyself, and thy companion here is old, that ye should defend you against a man, when one waxes wroth without a cause. 24.370. But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. 24.374. But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. Then the old man, godlike Priam, answered him:Even so, dear son, are all these things as thou dost say. Howbeit still hath some god stretched out his hand even over me, 24.375. eeing he hath sent a way-farer such as thou to meet me, a bringer of blessing, so wondrous in form and comeliness, and withal thou art wise of heart; blessed parents are they from whom thou art sprung. Then again the messenger, Argeiphontes, spake to him:Yea verily, old sire, all this hast thou spoken according to right. 24.380. But come, tell me this, and declare it truly, whether thou art bearing forth these many treasures and goodly unto some foreign folk, where they may abide for thee in safety, or whether by now ye are all forsaking holy Ilios in fear; so great a warrior, the noblest of all, hath perished, 24.385. even thy son; for never held he back from warring with the Achaeans. And the old man, godlike Priam, answered him:Who art thou, noble youth, and from what parents art thou sprung, seeing thou speakest thus fitly of the fate of my hapless son? Then again the messenger, Argeiphontes, spake to him: 24.390. Thou wouldest make trial of me, old sire, in asking me of goodly Hector. Him have mine eyes full often seen in battle, where men win glory, and when after driving the Argives to the ships he would slay them in havoc with the sharp bronze; and we stood there and marvelled, 24.395. for Achilles would not suffer us to fight, being filled with wrath against the son of Atreus. His squire am I, and the selfsame well-wrought ship brought us hither. of the Myrmidons am I one, and my father is Polyctor. Rich in substance is he, and an old man even as thou, and six sons hath he, and myself the seventh. 24.400. From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. 24.404. From these by the casting of lots was I chosen to fare hitherward. And now am I come to the plain from the ships; for at dawn the bright-eyed Achaeans will set the battle in array about the city. For it irketh them that they sit idle here, nor can the kings of the Achaeans avail to hold them back in their eagerness for war. ' "24.405. And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs." "24.409. And the old man, godlike Priam, answered him:If thou art indeed a squire of Peleus' son Achilles, come now, tell me all the truth, whether my son is even yet by the ships or whether by now Achilles hath hewn him limb from limb and cast him before his dogs." '24.410. Then again the messenger Argeiphontes spake to him:Old sire, not yet have dogs and birds devoured him, but still he lieth there beside the ship of Achilles amid the huts as he was at the first; and this is now the twelfth day that he lieth there, yet his flesh decayeth not at all, 24.415. neither do worms consume it, such as devour men that be slain in fight. Truly Achilles draggeth him ruthlessly about the barrow of his dear comrade, so oft as sacred Dawn appeareth, howbeit he marreth him not; thou wouldst thyself marvel, wert thou to come and see how dewy-fresh he lieth, and is washen clean of blood, 24.420. 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: 24.424. 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: ' "24.425. My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet, " "24.429. My child, a good thing is it in sooth e'en to give to the immortals such gifts as be due; for never did my son—as sure as ever such a one there was—forget in our halls the gods that hold Olympus; wherefore they have remembered this for him, even though he be in the doom of death. But come, take thou from me this fair goblet, " '24.430. and guard me myself, and guide me with the speeding of the gods, until I be come unto the hut of the son of Peleus. And again the messenger, Argeiphontes, spake to him:Thou dost make trial of me, old sire, that am younger than thou; but thou shalt not prevail upon me, seeing thou biddest me take gifts from thee while Achilles knoweth naught thereof. 24.435. of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.439. of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. 24.440. So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper, 24.444. So spake the Helper, and leaping upon the chariot behind the horses quickly grasped in his hands the lash and reins, and breathed great might into the horses and mules. But when they were come to the walls and the trench that guarded the ships, even as the watchers were but now busying them about their supper, ' "24.445. upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king, " "24.449. upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king, " '24.450. hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that 24.455. three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: 24.459. three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: ' "24.460. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. " "24.464. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. " '24.465. But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.469. But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. So spake Hermes, and departed unto high Olympus; and Priam leapt from his chariot to the ground, 24.470. and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares,
24.482. And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other.
24.677. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. 24.679. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. Now all the other gods and men, lords of chariots, slumbered the whole night through, overcome of soft sleep; but not upon the helper Hermes might sleep lay hold, 24.680. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.684. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. ' "24.685. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. " "24.689. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. " '24.690. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.694. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, ''. None
|4. Homeric Hymns, To Aphrodite, 107-142, 259-263 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Berlin Painter, amphora with Hermes and satyr • Hermes • Hermes, • Hermes, as cattle thief • Hermes, as daimon • Hermes, as father of Pan • Hermes, as go-between • Hermes, cult and rites • Hermes, dead, association with • Hermes, erotic, see also erotic context • Hermes, images and iconography • Hermes, magic wand of • Hermes, plural use of name of • Hermes, sacrifices for • Nymphs, and Hermes • Odysseus, and Hermes • herdsman, philetes/Hermes, cattle thief • herm • herms • nymphs, Hermes associated with • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes • the dead, Hermes associated with
Found in books: Bowie (2021) 540; Farrell (2021) 104, 171; Lipka (2021) 56; Miller and Clay (2019) 37, 72, 127, 128, 131; Simon (2021) 334
|107. May I live long in wealth.” Then in reply'108. The child of Zeus addressed him and said: “I 109. Am no goddess, Anchises, most sublime 110. of earth-born ones. Why do you think that I’m 111. Immortal? No, a mortal gave me birth. 112. My father’s Otreus, very well known on earth, 113. If you have heard of him. He holds command 114. In well-walled Phrygia. I understand 115. Your language well. At home have I been bred 116. By a Trojan nurse who, in my mother’s stead, 117. Nurtured me from a child, and that is why 118. I know your tongue as well. However, I 119. Was seized by Hermes, who took me away 120. From Artemis’s dance. A great array 121. of marriageable maids were we as we 122. Frolicked together. A great company 123. Surrounded us. Thence Hermes snatched me, then 124. Guided me over many fields of men, 125. Much land that was not harrowed nor possessed, 126. Where beasts of prey roamed the dark vales. I guessed 127. I’d never touch the earth again. He said 128. I’d be the wedded partner of your bed 129. And birth great brood. Back to the gods he flew, 130. And here I am! I have great need of you. 131. So by your noble parents (for no-one 132. of wretched stock could create such a son) 133. And Zeus, I beg, take me to wife, who know 134. Nothing of love, a maiden pure, and show 135. Me to your parents and your brothers, who 136. Shall like me well. Then send a herald to 137. The swift-horsed Phrygians that immediately 138. My sorrowing folks shall know of this. You’ll see 139. From them much gold and woven stuff and more. 140. Take these as bride-price, then make ready for 141. A lovely wedding that for gods and men 142. Shall be immortalized. The goddess then |
259. That they are born, up from the fruitful earth 260. Pines and high oaks also display their birth, 261. Trees so luxuriant, so very fair, 262. Called the gods’ sancta, high up in the air. 263. No mortal chops them down. When the Fates mark '. None
|5. Homeric Hymns, To Demeter, 334-385 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hermes • Hermes, chthonios • Mercury/Hermes, in Vergil
Found in books: Lipka (2021) 127; Miller and Clay (2019) 182
|334. Shaking with fear, and, at the dawn’s first light'335. They told the mighty Celeus all, as she, 336. Well-wreathed Demeter, told them to. Then he 337. Summoned his people to the meeting-place, 338. That countless throng, and bade them then to grace 339. Rich-tressed Demeter, with a temple there, 340. A splendid one, an altar, also, where 341. The hillock rose. They heard and started to 342. Do as he ordered, and the infant grew 343. Just like a god. When done and at their rest 344. They all went home. Demeter. golden-tressed, 345. Apart from all the gods sat as she pined 346. For her deep-bosomed child. Mortals would find 347. Upon the fecund earth a cruel year 348. For the well-wreathed Demeter kept each ear 349. From sprouting. Many a curving plough in vain 350. Was drawn by oxen. White barley would rain 351. To no avail upon the ground. So she 352. Would have destroyed with cruel scarcity 353. All of mankind and would have robbed as well 354. of gifts and sacrifices those who dwell 355. High on Olympus did Lord Zeus not see 356. What she had done. He sent immediately 357. Gold-winged Iris to the richly-tressed 358. Lovely Demeter. That was his behest, 359. And she obeyed dark-clouded Zeus, the son 360. of Cronus – swiftly to her did she run. 361. She came then to Eleusis, rich in scent. 362. She found dark-cloaked Demeter and she went 363. Into the temple where she’d come to rest 364. And said with winged words:” It’s the behest 365. of Father Zeus, who’s ever wise, that you 366. Should join the holy tribe of deities who 367. Are everlasting. Don’t let this decree 368. Go unobeyed. Still she refused to be 369. Persuaded. Zeus then gave one more command – 370. The blest, eternal gods should see her and, 371. Each one after the other, on they came 372. And offered fair gifts, calling out her name. 373. They promised any rights she might prefer 374. Among them, not prevailing, though, with her, 375. So angry was she. She spurned stubbornly 376. All that they’d said. She’d never go, said she, 377. To well-scented Olympus nor let rise 378. Fruit from the ground till she with her own eye 379. Saw her fair child. Zeus the Loud-Thunderer, 380. Who sees all, sent the executioner 381. of Argus with his wand of gold to Hell 382. That he with coaxing words might put a spell 383. On Hades to send back into the light 384. Holy Persephone from murky night 385. And let her mother see her and let go '. None|
|6. Homeric Hymns, To Hermes, 3-4, 17-18, 30-38, 40, 42, 52-60, 73, 79-86, 109, 116-129, 166, 168-175, 210, 214, 218-225, 274-276, 342-343, 389-396, 427-433, 439-446, 455, 461-462, 468-496, 533-568, 572 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Achilles, Hermes and • Alcaeus, Hymn to Hermes • Alcibiades, mutilation of herms by • Apollo, Hermes and • Apollo, and Hermes • Apollo, cattle stolen by Hermes • Artemis, Hermes and • Athena, Hermes and • Berlin Painter, amphora with Hermes and satyr • Circe, and Hermes • Hera, Hermes and • Herakles/Heracles/Hercules, and Hermes • Hermes • Hermes Argeiphontes • Hermes, Apollo and • Hermes, Argeiphontes • Hermes, Artemis and • Hermes, Athena and • Hermes, Hera and • Hermes, Io and • Hermes, Zeus and • Hermes, and bow theft • Hermes, and cloaks • Hermes, and cosmic justice • Hermes, and gluttony • Hermes, animals, association with • Hermes, as cattle thief • Hermes, as daimon • Hermes, as god of comedy • Hermes, as messenger god • Hermes, as thief • Hermes, as “most Greek” of the gods • Hermes, beardless • Hermes, cattle of Apollo stolen by • Hermes, chthonios • Hermes, cult and rites • Hermes, dead, association with • Hermes, diaktoros • Hermes, enagonios • Hermes, erotic, see also erotic context • Hermes, guardian of crossroads • Hermes, herders/shepherds, as god of • Hermes, images and iconography • Hermes, in Aristophanes • Hermes, lyre, invention of • Hermes, magic wand of • Hermes, oaths invoking • Hermes, oaths sworn by • Hermes, origins and development • Hermes, probation • Hermes, sacrifice to Olympians offered by • Hermes, sacrifices for • Hermes, stone piles/boundary stones/funerary markers associated with • Homer, on Hermes • Homeric Hymn to Hermes • Mercury/Hermes, and Venus/Aphrodite • Mercury/Hermes, and boundary crossing • Mercury/Hermes, and commerce • Mercury/Hermes, and games/Hermes, enagonios • Mercury/Hermes, and ritual • Mercury/Hermes, as god of comedy • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, as slave • Mercury/Hermes, in Horace • Mercury/Hermes, in Plautus • Mercury/Hermes, in Vergil • Nilsson, Martin, on Hermes • Odysseus, Hermes and • Odysseus, and Hermes • Thoth, and Hermes • Zeus, Hermes and • animals, Hermes and • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • caduceus, on herms • cows/cattle, Hermes’ theft of Apollo’s cattle • hegemonios/Hermes, as guide, and power of speech • hegemonios/Hermes, as guide, as herald • herdsman, philetes/Hermes, cattle thief • herm • herm, in vase painting • herms • lyre, Hermes’ invention of • magical hymn to Hermes • pastoralism, Hermes, as god of herders/shepherds • pillars/columns, herms • sacrifice/sacrificial rituals, Hermes sacrificing to Twelve Gods • sacrifice/sacrificial rituals, for Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, Hermes associated with • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Bernabe et al (2013) 152; Lightfoot (2021) 88, 89, 90, 92, 93, 94, 95, 96, 97; Lipka (2021) 61, 62; Miller and Clay (2019) 15, 51, 52, 61, 67, 71, 72, 80, 113, 116, 117, 123, 124, 125, 147, 149, 152, 161, 169, 173, 239, 303, 316, 326, 328, 329, 330, 346, 347; Peels (2016) 209, 242, 243, 244, 245, 246, 247, 248, 249, 250; Pirenne-Delforge and Pironti (2022) 281; Simon (2021) 100, 208, 324, 327, 330, 333; Sommerstein and Torrance (2014) 126; Tor (2017) 77, 82, 83
|3. With flocks, and of Cyllene, who brings glee, 4. The herald of the gods and progeny |
17. Brings dreams and will among the gods display 18. Great deeds. Though born at dawn, yet at midday
30. I will not slight it. Hail, in ecstasy
31. I greet you, lovely beater of the ground,
32. Companion at the feast. Where have you found
3. This spangled shell, this plaything – you who dwell
34. Up in the mountains? Since you’ll serve me well,
35. I’ll take you home and bring you no disgrace.
36. First you must help me, though. A better place
37. Is home – outdoors is harmful. You shall be
38. A spell against malicious sorcery.
40. He gathered up the tortoise as he said
42. With a grey iron ladle every limb
52. Across it, put the horns on, too, then he 5
3. Fit bridges on the horns in, too, and then 54. Stretched seven strings made out of sheep-gut. When 55. He had done that, he tested every string 56. With the plectrum as he held the lovely thing. 57. It sounded wondrously beneath his hand 58. While he sang sweetly, as a youthful band 59. Swaps taunts at festivals. He sang an air 60. of Zeus and well-shod Maia, how that pair 7
3. Their chariot. Hermes now came at a run
79. From the herd and drove them all a-straggling 80. Across a sandy spot while swivelling 80. Their hoof-prints round. It was a clever scheme 81. To turn them in that way that they might seem 82. Not what they were, while he walked normally. 8
3. With wickerwork he fastened by the sea 8
3. Wonderful sandals, quite remarkable, 84. Before unheard-of, unimaginable, 85. With myrrh-twigs and with tamarisks mixed. Fresh wood 86. He fastened and attached them – well and good-,
109. Drove Phoebus’ wide-faced cattle and, still spry,'
116. To seek the art of fire. He took a stout 1
17. Bay-branch and trimmed it with a knife which he 118. Clutched tightly in his hand, and torridly 119. The smoke rose up. For fire he formulated 120. And fire-sticks. Next he accumulated 121. Many dried sticks and laid them thick and tight 122. In a sunken trench and with a fiery light 12
3. A flame began to glow and when the force 124. of famed Hephaestus took its blazing course 125. He dragged two horned and lowing cows along 126. Close to the fire – for he too was strong – 127. And threw them panting on their backs and, when 128. He’d rolled them to their sides, their life force then 129. He pierced. Then, slice by slice, the meat he slit,
166. Was noticed by his goddess mother. She
168. Wrapped in your shamelessness? With cords drawn tight 169. Round you shall Phoebus – such is my belief –
170. Eject you or you’ll live life as a thief
171. Out in the glens. Go! You were spawned to be
172. A bane to men and gods.” Then craftily
3. He answered: “Why attempt to make me start,
174. Mother? I’m not a helpless babe whose heart
175. Knows little wrong and fears his mother may
210. The cows left the sweet pasture at sunset.
214. So many pass through this locality,
218. Some child or other walking side to side 219. Behind some long-haired beasts and carrying 220. A stick – though I’m not sure – and piloting 221. Them backwards, facing them.” That’s what he said, 222. And at his words Apollo faster sped 22
3. Upon his way. He noticed presently 224. A long-winged bird and knew the progeny 225. of Zeus had stolen them. So then with speed
274. I care for other things; for sleep I yearn 275. And mother’s milk and blankets and to be 276. Bathed in warm baths. Let our controversy
42. My cattle from their meadow, then he led
3. Them west to the shore of the loud-roaring sea
389. Who plotted ill, denying cunningly
390. His guilt. He ordered both of them to be
391. of one mind and search out the beasts. Herme
392. He told to lead and deal no falsitie
3. And show where he had left the sturdy herd.
394. Zeus nodded. Good Hermes obeyed his word,
395. For Zeus’s will prevailed. And then his two
396. Fine sons for sandy Pylos made and through
427. Their birth and how the portions came to be
428. Doled out to each one. First Mnemosyne,
429. The Muses’ mother, he acclaimed – her due 4
30. Was Maia’s son himself. According to 4
31. Their ages, all the rest he hymned – how they 4
32. Were born – as on his arm his lyre lay. 4
3. A boundless longing seized Phoebus, and so 4
39. O clever one, to know if this great thing 4
40. Was yours from birth or did you learn to sing 441. With some god’s teaching? For it’s marvellous, 4
42. This new-sung sound, which I think none of us- 44
3. No god nor man – but you has ever known, 444. You thief. What is this talent that you own? 445. To take away one’s desperate cares? For here 446. Are three things one may choose from – love and cheer
455. You have such skills. Lend a respectful ear
461. And glorious gifts I’ll give you. Nor will I 462. Deceive you ever.” Hermes, in reply,
468. To you in thought and deed. Now there’s an end: 469. You know it all. Foremost you sit among 470. The deathless gods, and you are good and strong. 471. Zeus rightly loves you. Splendid presents he’ 472. Given to you. They say that dignitie 47
3. And his decrees and oracles you know 474. of him. I’ve heard you’re rich. Whateverso 475. You wish to know, you may. But since to play 476. The lyre is your wish, then chant away 477. And pluck its strings. Give way to gaiety. 478. This is my gift to you. Yet give to me 4
79. Renown, my friend. With this ally who’s so 480. Clear-voiced within your hands, sing well. You know 481. The art of balanced utterance. Now bring 482. It boldly to rich feasts, to revelling. 48
3. To lovely dances – such festivity 484. Both night and day. If someone knowingly 485. Should ask about it, by its very sound 486. It teaches wondrous things that play around 487. The mind. With its humanity and ease 488. And feeling, toilsome drudgery it flees. 489. But if some fool should query violently, 490. It chatters nothing but mere vanity. 491. You can discover what you please, though. So 492. Here is my lyre. For my part, I’ll go 49
3. And on both plain and hill my beasts I’ll feed. 494. Then, coupling with my bulls, the cows will breed 495. Heifers and bulls galore. Though you’ve a bent 496. For greed, you’ve no need to be violent 5
3. You’re prized and trusted. I’ll give you to hold 5
34. A splendid staff of riches made of gold, 5
35. Three-branched, which will preserve you and fulfil 5
36. All words and actions, so they be not ill. 5
37. This do I know from Zeus. The prophecy, 5
38. However, noble, heaven-born progeny, 5
39. of which you query, never must be known 5
40. By any other god but Zeus alone. 541. As pledge a great and solemn oath I swore 5
42. That to no god who lives for evermore 54
3. But me shall Zeus his clever plans unfold. 544. So, brother, you who bear the staff of gold, 545. Don’t bid me tell them. As for mortals, I’ll 546. Harm one and aid another, all the while 547. Sorely perplexing all humanity. 548. That man who hears the bird of prophecy 549. And sees its flight and comes to me shall get 550. My vocal aid and not be misled. Yet 551. Who trusts in birds that idly chatter and 5
52. Wishes, against my will, to understand 55
3. More than the gods, his journey’s been in vain. 554. And yet the gifts he brings I shall retain. 555. I’ll tell you something more, lad: there are three 556. Pure, holy winged sisters whom you’ll see 557. Sprayed with white meal about their heads. They dwell 558. In their home beneath Parnassus in a dell, 559. All teachers of the art of prophecy, 560. Apart from me, an art which occupied me 561. When, as a boy, I followed herds, although 562. My father paid no heed. They to and fro 56
3. Fly, feeding on honeycomb as they induce 564. The future. When inspired by the juice 565. of honey, they’ll speak truth. But if denied 566. The gods’ sweet food, they’ll tell lies as they glide 567. About. I give you them. If you enquire 568. Strictly of them, you’ll gain your heart’s desire.
572. All steeds and patient mules.” That was his word. '. None
|7. Hymn To Dionysus, To Dionysus, 50 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hermes • Homeric Hymn to Hermes
Found in books: Lightfoot (2021) 97; Lipka (2021) 56
50. ἔσταν ἄρ’ ἐκπληγέντες: ὃ δ’ ἐξαπίνης ἐπορούσας''. None
|50. He was a shaggy bear, rapaciously''. None|
|8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hermes, • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • herdsman, philetes/Hermes, cattle thief
Found in books: Bowie (2021) 188, 194, 196, 741; Miller and Clay (2019) 84, 113
|9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo, and Hermes • Circe, and Hermes • Dionysus, Hermes and • Hermes • Hermes (god) • Hermes Chthonios • Hermes Tetragonos • Hermes Trismegistos • Hermes, • Hermes, Dionysus and • Hermes, and cloaks • Hermes, and doors • Hermes, animals, association with • Hermes, as bringer of sleep • Hermes, as cattle thief • Hermes, as father of Pan • Hermes, as go-between • Hermes, as thief • Hermes, cave dweller • Hermes, chthonios • Hermes, cult and rites • Hermes, dead, association with • Hermes, epiphany of • Hermes, erotic, see also erotic context • Hermes, herders/shepherds, as god of • Hermes, images and iconography • Hermes, oaths sworn by • Hermes, origins and development • Hermes, sacrifices for • Hermes, stone piles/boundary stones/funerary markers associated with • Hermes-Thoth-Hermes Trismegistos • Homer, Odyssey, Hermes • Homeric Hymn to Hermes • Homeric Hymns, Hermes • Hymns, Homeric, To Hermes (H.Merc.) • Mercury/Hermes, and boundary crossing • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, in Horace • Mercury/Hermes, in Vergil • Nilsson, Martin, on Hermes • Nymphs, and Hermes • Odysseus, Hermes and • Odysseus, and Hermes • Siphnos, herm from • Sparta, Hermes in • animals, Hermes and • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • herdsman, nomios/Hermes, protector of herds • herms • necromancy, and Hermes • pastoralism, Hermes, as god of herders/shepherds • pillars/columns, herms • sacrifice, of Hermes in H.Hermes • sacrifice/sacrificial rituals, for Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, Hermes associated with • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Bierl (2017) 87, 197; Bortolani et al (2019) 7, 254; Edmonds (2019) 166; Eidinow and Kindt (2015) 482; Ekroth (2013) 281; Finkelberg (2019) 235; Goldhill (2022) 27; Henderson (2020) 7; Hesk (2000) 35; Johnston and Struck (2005) 289; Kneebone (2020) 122; Konig (2022) 327; Lightfoot (2021) 98; Lipka (2021) 29, 30, 33, 56; Maciver (2012) 165; Mackil and Papazarkadas (2020) 310, 311; Miller and Clay (2019) 38, 67, 69, 70, 71, 73, 74, 75, 76, 128, 129, 130, 144, 164, 165, 173, 175, 177, 178, 179, 180, 181, 182, 184, 185, 342, 347; Naiden (2013) 31, 56, 59, 63; Pachoumi (2017) 137; Pirenne-Delforge and Pironti (2022) 274; Riess (2012) 212; Rutter and Sparkes (2012) 151; Simon (2021) 330, 331, 396; Sommerstein and Torrance (2014) 203, 223, 256; Toloni (2022) 31, 58; Tor (2017) 66, 94, 257, 351; Versnel (2011) 367; Xenophontos and Marmodoro (2021) 207; de Jáuregui et al. (2011) 395, 396, 397
|10. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Hermes • Homeric Hymn to Hermes
Found in books: Lightfoot (2021) 97, 100; Lipka (2021) 56; Tor (2017) 94
|11. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Eidinow and Driediger-Murphy (2019) 117; Lipka (2021) 62
|12. Aeschylus, Agamemnon, 515 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • caduceus, on herms • herm • herm, in vase painting
Found in books: Miller and Clay (2019) 239; Shilo (2022) 117
515. Ἑρμῆν, φίλον κήρυκα, κηρύκων σέβας,''. None
|515. And Heroes our forthsenders, — friendly, once more ''. None|
|13. Aeschylus, Libation-Bearers, 1-2, 124-125 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus, Hermes and • Hermes • Hermes Chthonios • Hermes Soter • Hermes Tetragonos • Hermes, Chthonios • Hermes, Dionysus and • Hermes, Pompaios • Hermes, Pompos • Hermes, Psychopompos • Hermes, as guide • Hermes, chthonios • Hermes, cult and rites • Hermes, cult of • Hermes, dead, association with • Hermes, despotes • Hermes, dolios/patron of tricks • Hermes, origins and development • Hermes, sacrifices for • Hermes, stone piles/boundary stones/funerary markers associated with • Mercury/Hermes, in Vergil • Siphnos, herm from • Sparta, Hermes in • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • herm • herm, in vase painting • herms • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, Hermes associated with • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Jim (2022) 139; Mackil and Papazarkadas (2020) 228; Miller and Clay (2019) 182, 240, 338; Shilo (2022) 120; Simon (2021) 331
1. Ἑρμῆ χθόνιε, πατρῷʼ ἐποπτεύων κράτη,'2. σωτὴρ γενοῦ μοι ξύμμαχός τʼ αἰτουμένῳ·
124. ἄρηξον, Ἑρμῆ χθόνιε, κηρύξας ἐμοὶ
124. κῆρυξ μέγιστε τῶν ἄνω τε καὶ κάτω,
125. τοὺς γῆς ἔνερθε δαίμονας κλύειν ἐμὰς '. None
|1. Hermes of the nether world, you who guard the powers that are your father’s,'2. Hermes of the nether world, you who guard the powers that are your father’s, |
124. Supreme herald of the realm above and the realm below, O Hermes of the nether world, come to my aid,
125. ummon to me the spirits beneath the earth to hear my prayers, spirits that watch over my father’s house, and Earth herself, who gives birth to all things, and having nurtured them receives their increase in turn. And meanwhile, as I pour these lustral offerings to the dead, '. None
|14. Aeschylus, Prometheus Bound, 1050-1054 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, and comedy • Hermes, as go-between • Mercury/Hermes, in Horace • Mercury/Hermes, in Plautus
Found in books: Lipka (2021) 124; Miller and Clay (2019) 166
1050. ἄστρων διόδους· εἴς τε κελαινὸν'1051. Τάρταρον ἄρδην ῥίψειε δέμας 1052. τοὐμὸν ἀνάγκης στερραῖς δίναις· 1053. πάντως ἐμέ γʼ οὐ θανατώσει. Ἑρμῆς 1054. τοιάδε μέντοι τῶν φρενοπλήκτων '. None
|1050. of the stars in heaven; and let him lift me on high and hurl me down to black Tartarus with the swirling floods of stern Necessity: do what he will, me he shall never bring to death. Hermes '1051. of the stars in heaven; and let him lift me on high and hurl me down to black Tartarus with the swirling floods of stern Necessity: do what he will, me he shall never bring to death. Hermes 1054. Such indeed are the thoughts and the words '. None|
|15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, Chthonios • Hermes, Pompaios • Hermes, Pompos • Hermes, Psychopompos • Hermes, chthonios • Mercury/Hermes, in Vergil
Found in books: Mackil and Papazarkadas (2020) 228; Miller and Clay (2019) 182
|16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, Chthonios • Hermes, Pompaios • Hermes, Pompos • Hermes, Psychopompos • Hermes, chthonios • Mercury/Hermes, in Vergil
Found in books: Gazis and Hooper (2021) 43; Mackil and Papazarkadas (2020) 228; Miller and Clay (2019) 182; Riess (2012) 212
|17. Euripides, Alcestis, 361, 743 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus, Hermes and • Hermes • Hermes Chthonios • Hermes Tetragonos • Hermes, Chthonios • Hermes, Dionysus and • Hermes, Pompaios • Hermes, Pompos • Hermes, Psychopompos • Hermes, agonios • Hermes, agoraios/patron of traffic • Hermes, and commerce • Hermes, as guide • Hermes, chthonios • Hermes, cult and rites • Hermes, cult of • Hermes, dead, association with • Hermes, depictions of ( herm ) • Hermes, dolios/patron of tricks • Hermes, eisagogeus • Hermes, enagonios • Hermes, euangelos • Hermes, god of gymnasion • Hermes, origins and development • Hermes, sacrifices for • Hermes, stone piles/boundary stones/funerary markers associated with • Nymphs, and Hermes • Siphnos, herm from • Sparta, Hermes in • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • hegemonios/Hermes, as guide • herms • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, Hermes associated with • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Mackil and Papazarkadas (2020) 228, 229; Miller and Clay (2019) 248, 348; Riess (2012) 212; Simon (2021) 331
|361. eeing that I am no less chargeable with injuring him if I make him childless. This is my case; but for thee, there is one thing i.e. I am afraid, even if I prove the malice and falseness of her charges against me, you will not punish her, for your partiality and weakness in such cases is well known. I fear in thy disposition; it was a quarrel for a woman that really induced thee to destroy poor Ilium’s town. Choru'|
743. And if he punish her, and for the future she exercise self-control, she shall find me do the like; but if he storm, I’ll storm as well; and Paley’s suggestion to omit this line as possibly spurious owing to the repetition of ἀντιλήψεται , and to read θυμουμένη in the preceding line, would clear up the ambiguity as to whether Andromache or Neoptolemus is meant as the subject of ἠ σώφρων . every act of mine shall be a reflex of his own. As for thy babbling, I can bear it easily; '. None
|18. Euripides, Bacchae, 615 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Pirenne-Delforge and Pironti (2022) 274; Steiner (2001) 168
615. οὐδέ σου συνῆψε χεῖρε δεσμίοισιν ἐν βρόχοις; Διόνυσος''. None
|615. Did he not tie your hands in binding knots? Dionysu''. None|
|19. Herodotus, Histories, 2.51-2.52, 2.145, 3.37, 6.105 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alcibiades, mutilation of herms by • Apollo, Hermes and • Berlin Painter, amphora with Hermes and satyr • Hermes • Hermes, • Hermes, Apollo and • Hermes, and Athens • Hermes, and commerce • Hermes, as cattle thief • Hermes, as daimon • Hermes, as father of Pan • Hermes, cult and rites • Hermes, dead, association with • Hermes, erotic, see also erotic context • Hermes, images and iconography • Hermes, magic wand of • Hermes, of Egypt • Hermes, plural use of name of • Hermes, sacrifices for • Homer, on Hermes • Mercury/Hermes, and the sea • Nymphs, and Hermes • Odysseus, and Hermes • herdsman, nomios/Hermes, protector of herds • herm • herm, function • herm, in vase painting • herms • nymphs, Hermes associated with • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes • the dead, Hermes associated with
Found in books: Bowie (2021) 188; Gaifman (2012) 83, 305; Mikalson (2003) 167, 187; Miller and Clay (2019) 37, 38, 73, 131, 227, 283, 284; Simon (2021) 333, 334
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.
2.145. ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ.
3.37. ὃ μὲν δὴ τοιαῦτα πολλὰ ἐς Πέρσας τε καὶ τοὺς συμμάχους ἐξεμαίνετο, μένων ἐν Μέμφι καὶ θήκας τε παλαιὰς ἀνοίγων καὶ σκεπτόμενος τοὺς νεκρούς. ὣς δὲ δὴ καὶ ἐς τοῦ Ἡφαίστου τὸ ἱρὸν ἦλθε καὶ πολλὰ τῷ ἀγάλματι κατεγέλασε. ἔστι γὰρ τοῦ Ἡφαίστου τὤγαλμα τοῖσι Φοινικηίοισι Παταΐκοισι ἐμφερέστατον, τοὺς οἱ Φοίνικες ἐν τῇσι πρῴρῃσι τῶν τριηρέων περιάγουσι. ὃς δὲ τούτους μὴ ὄπωπε, ὧδε σημανέω· πυγμαίου ἀνδρὸς μίμησις ἐστί. ἐσῆλθε δὲ καὶ ἐς τῶν Καβείρων τὸ ἱρόν, ἐς τὸ οὐ θεμιτόν ἐστι ἐσιέναι ἄλλον γε ἢ τὸν ἱρέα· ταῦτα δὲ τὰ ἀγάλματα καὶ ἐνέπρησε πολλὰ κατασκώψας. ἔστι δὲ καὶ ταῦτα ὅμοια τοῖσι τοῦ Ἡφαίστου· τούτου δὲ σφέας παῖδας λέγουσι εἶναι.
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.''. None
|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. |
2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war.
3.37. Cambyses committed many such mad acts against the Persians and his allies; he stayed at Memphis, and there opened ancient coffins and examined the dead bodies. ,Thus too he entered the temple of Hephaestus and jeered at the image there. This image of Hephaestus is most like the Phoenician Pataici, which the Phoenicians carry on the prows of their triremes. I will describe it for anyone who has not seen these figures: it is the likeness of a dwarf. ,Also he entered the temple of the Cabeiri, into which no one may enter save the priest; the images here he even burnt, with bitter mockery. These also are like the images of Hephaestus, and are said to be his sons. ' "
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. "'. None
|20. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes Psychopompos
Found in books: Riess (2012) 215; Waldner et al (2016) 78
113d. τούτων δὲ οὕτως πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως βιώσαντες καὶ οἱ μή. καὶ οἳ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκεν, τῶν τε εὐεργεσιῶν''. None
|113d. Such is the nature of these things. Now when the dead have come to the place where each is led by his genius, first they are judged and sentenced, as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Acheron and, embarking upon vessels provided for them, arrive in them at the lake; there they dwell and are purified, and if they have done any wrong they are absolved by paying the penalty for their wrong doings,''. None|
|21. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes Trismegistos • Thoth, and Hermes • magical hymn to Hermes
Found in books: Miller and Clay (2019) 299; Pachoumi (2017) 139
18b. ἀναγκασθῇ πρῶτον λαμβάνειν, μὴ ἐπὶ τὸ ἓν εὐθύς, ἀλλʼ ἐπʼ ἀριθμὸν αὖ τινα πλῆθος ἕκαστον ἔχοντά τι κατανοεῖν, τελευτᾶν τε ἐκ πάντων εἰς ἕν. πάλιν δὲ ἐν τοῖς γράμμασι τὸ νῦν λεγόμενον λάβωμεν. ΠΡΩ. πῶς; ΣΩ. ἐπειδὴ φωνὴν ἄπειρον κατενόησεν εἴτε τις θεὸς εἴτε καὶ θεῖος ἄνθρωπος—ὡς λόγος ἐν Αἰγύπτῳ Θεῦθ τινα τοῦτον γενέσθαι λέγων, ὃς πρῶτος τὰ φωνήεντα ἐν τῷ ἀπείρῳ κατενόησεν οὐχ ἓν ὄντα ἀλλὰ πλείω, καὶ πάλιν''. None
|18b. he must not turn immediately to the one, but must think of some number which possesses in each case some plurality, and must end by passing from all to one. Let us revert to the letters of the alphabet to illustrate this. Pro. How? Soc. When some one, whether god or godlike man,—there is an Egyptian story that his name was Theuth—observed that sound was infinite, he was the first to notice that the vowel sounds in that infinity were not one, but many, and again that there were other elements which were not vowels but did have a sot quality,''. None|
|22. Sophocles, Ajax, 90, 117 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Pausanias, on Hermes Agoraios
Found in books: Jouanna (2018) 423; Lipka (2021) 84
|90. You there, Ajax, once again I call you! Why do you show so little regard for your ally? Enter Ajax, holding a blood-stained whip in his hand. Ajax |
117. I go to my work. And I give you this commission: be always for me the close-standing ally that you have been for me today! Exit Ajax. Athena''. None
|23. Sophocles, Electra, 110-111 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, Chthonios • Hermes, Pompaios • Hermes, Pompos • Hermes, Psychopompos • Hermes, chthonios • Hermes, despotes
Found in books: Jouanna (2018) 392; Mackil and Papazarkadas (2020) 228; Miller and Clay (2019) 351
|110. O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored,'111. O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored, '. None|
|24. Thucydides, The History of The Peloponnesian War, 6.27-6.28, 6.27.1, 6.28.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alcibiades, mutilation of herms by • Apollo, Hermes and • Berlin Painter, amphora with Hermes and satyr • Dionysus, Hermes and • Hermes • Hermes Chthonios • Hermes Tetragonos • Hermes, Apollo and • Hermes, Dionysus and • Hermes, and Athens • Hermes, and gymnasion • Hermes, as cattle thief • Hermes, as daimon • Hermes, cult and rites • Hermes, dead, association with • Hermes, images and iconography • Hermes, magic wand of • Hermes, origins and development • Hermes, sacrifices for • Hermes, stone piles/boundary stones/funerary markers associated with • Homer, on Hermes • Nymphs, and Hermes • Pan Painter, column-krater with sacrifice at herm • Pausanias, on the herm • Phidias, Hermes Chthonios statue from circle of • Siphnos, herm from • Sparta, Hermes in • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • cavalry, and the Herms • herm • herm, and sacrifice • herm, at an altar • herm, in vase painting • herms • herms, outside houses • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, Hermes associated with • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Gaifman (2012) 67, 84; Humphreys (2018) 439; Miller and Clay (2019) 45, 227, 228; Parker (2005) 19; Simon (2021) 331, 333, 338; Steiner (2001) 134; Versnel (2011) 336
6.27.1. ἐν δὲ τούτῳ, ὅσοι Ἑρμαῖ ἦσαν λίθινοι ἐν τῇ πόλει τῇ Ἀθηναίων (εἰσὶ δὲ κατὰ τὸ ἐπιχώριον, ἡ τετράγωνος ἐργασία, πολλοὶ καὶ ἐν ἰδίοις προθύροις καὶ ἐν ἱεροῖς), μιᾷ νυκτὶ οἱ πλεῖστοι περιεκόπησαν τὰ πρόσωπα.
6.28.1. μηνύεται οὖν ἀπὸ μετοίκων τέ τινων καὶ ἀκολούθων περὶ μὲν τῶν Ἑρμῶν οὐδέν, ἄλλων δὲ ἀγαλμάτων περικοπαί τινες πρότερον ὑπὸ νεωτέρων μετὰ παιδιᾶς καὶ οἴνου γεγενημέναι, καὶ τὰ μυστήρια ἅμα ὡς ποιεῖται ἐν οἰκίαις ἐφ’ ὕβρει: ὧν καὶ τὸν Ἀλκιβιάδην ἐπῃτιῶντο.' '. None
|6.27.1. In the midst of these preparations all the stone Hermae in the city of Athens, that is to say the customary square figures so common in the doorways of private houses and temples, had in one night most of them their faces mutilated. |
6.28.1. Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses. ' '. None
|25. Xenophon, Hellenica, 1.4.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Herms • herms
Found in books: Gygax (2016) 183; Naiden (2013) 171
|1.4.12. And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business.''. None|
|26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agora, Athens, herms in • Hermes • Hermes, cult and rites • Hermes, images and iconography • Hermes, sacrifices for • Pan Painter, column-krater with sacrifice at herm • Pan Painter, fragment of pelike with three herms • herm • herms • pillars/columns, herms • sacrifice/sacrificial rituals, for Hermes
Found in books: Athanassaki and Titchener (2022) 134; Simon (2021) 337
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes, as god of comedy • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • herm • mutilate, mutilation of the Herms
Found in books: Miller and Clay (2019) 116; Riess (2012) 248
|28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • sacrifice, of Hermes in H.Hermes
Found in books: Bernabe et al (2013) 152; Lipka (2021) 105; Miller and Clay (2019) 113; Versnel (2011) 353
|29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes Agoraios • Hermes, agoraios/patron of traffic • Hermes, and comedy • Hermes, dolios/patron of tricks • Hermes, empolaios/patron of sales • Hermes, oaths invoking
Found in books: Miller and Clay (2019) 103; Sommerstein and Torrance (2014) 119, 338
|30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Hermes • Hermes Agoraios
Found in books: Humphreys (2018) 427; Naiden (2013) 59; Sommerstein and Torrance (2014) 22
|31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Hermes • Hermes (god) • Hermes, and comedy • Hermes, in Aristophanes • Hermes, oaths invoking • archaeology, herms • herm • herm, at an altar
Found in books: Eidinow and Kindt (2015) 167; Hesk (2000) 35; Humphreys (2018) 442; Miller and Clay (2019) 99, 101; Riess (2012) 304; Sommerstein and Torrance (2014) 68, 138, 309, 318, 321, 342; Versnel (2011) 342
|32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Apollo, and Hermes • Hermes • Hermes, • Hermes, and Athens • Hermes, and comedy • Hermes, and doors • Hermes, and gluttony • Hermes, epiphany of • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • Odysseus, and Hermes • archaeology, herms • herm, at an altar • herms, outside houses • sacrifice, of Hermes in H.Hermes • women, worship of herms
Found in books: Bowie (2021) 598; Edmonds (2019) 159; Eidinow and Kindt (2015) 249; Lipka (2021) 105; Miller and Clay (2019) 69, 96, 101, 102, 104, 113, 337; Parker (2005) 20; Riess (2012) 259; Versnel (2011) 341, 342, 362
|33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes, and Athens • Hermes, and comedy • Hermes, and doors • Hermes, and gluttony • Hermes, as cattle thief • Hermes, as guide • Hermes, cave dweller • Hermes, cult of • Hermes, dolios/patron of tricks • Hermes, empolaios/patron of sales • Hermes, enagonios • Hermes, guardian of crossroads • Hermes, in Aristophanes • Mercury/Hermes, and games/Hermes, enagonios • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • Nymphs, and Hermes • Thoth, and Hermes • hegemonios/Hermes, as guide • herm • magical hymn to Hermes • sacrifice, of Hermes in H.Hermes
Found in books: Lipka (2021) 89, 105; Miller and Clay (2019) 36, 97, 113, 115, 300, 312, 343; Versnel (2011) 354, 355, 356, 361
|34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes Agoraios • Hermes, as god of comedy • Hermes, in Aristophanes • Hermes, oaths invoking • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • herm
Found in books: Miller and Clay (2019) 116; Sommerstein and Torrance (2014) 209, 338
|35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes Agoraios • Hermes, in Aristophanes • Hermes, oaths invoking • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus
Found in books: Miller and Clay (2019) 113; Sommerstein and Torrance (2014) 338
|36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes, and comedy • Hermes, in Aristophanes • Hermes, oaths invoking • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus • herm, at an altar • herm, mutilation of • herms, outside houses
Found in books: Bortolani et al (2019) 183; Lipka (2021) 86; Miller and Clay (2019) 100, 113; Parker (2005) 19; Riess (2012) 304; Sommerstein and Torrance (2014) 129; Versnel (2011) 330
|37. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Plautus
Found in books: Lipka (2021) 86; Miller and Clay (2019) 113
|38. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes,
Found in books: Bowie (2021) 540; Lipka (2021) 121; Pachoumi (2017) 36
|39. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Lipka (2021) 94; Pachoumi (2017) 135
|40. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes, • Hermes, and cloaks • Hermes, cult of • herdsman, philetes/Hermes, cattle thief
Found in books: Bowie (2021) 160; Miller and Clay (2019) 83, 84, 86
|41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes (god) • Hermes Trismegistos,
Found in books: Edmonds (2019) 298; Joosse (2021) 66
|42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes, and Athens • Hermes, cult of • Mercury/Hermes, and the sea
Found in books: Lipka (2021) 86; Miller and Clay (2019) 276
|43. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hermes • Mercury/Hermes, and the sea • herm
Found in books: Kirichenko (2022) 184, 187; Miller and Clay (2019) 285
|44. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hermes • Hermes, and comedy • Hermes, as go-between • Hermes, in Aristophanes • Mercury/Hermes, as god of comedy • Mercury/Hermes, as slave • Mercury/Hermes, in Horace • Mercury/Hermes, in Plautus
Found in books: Lipka (2021) 80, 124; Miller and Clay (2019) 114, 115, 166
|45. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hermes, and death • herm • herms
Found in books: Humphreys (2018) 373, 374; Steiner (2001) 267
|46. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Achilles, Hermes and • Hermes • Hermes, Zeus and • Hermes, as messenger god • Hermes, dead, association with • the dead, Hermes associated with
Found in books: Lipka (2021) 61; Simon (2021) 323
|47. Apollodorus, Bibliotheca, 2.1.3, 3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes, Chthonios • Hermes, and cosmic justice • Hermes, birth • Hermes, diaktoros • Hermes, guardian of crossroads • hegemonios/Hermes, as guide, and power of speech • hegemonios/Hermes, as guide, as herald
Found in books: Bernabe et al (2013) 132; Eidinow (2007) 290; Miller and Clay (2019) 328; Pirenne-Delforge and Pironti (2022) 244; Trott (2019) 122
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.
3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.''. None
|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." '|
3.4.3. But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.'". None
|48. New Testament, Acts, 14.11-14.13, 16.16-16.18 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes/Zeus • Zeus, and Hermes • thought, Hermes
Found in books: Bremmer (2008) 223; Levine Allison and Crossan (2006) 375; Levison (2009) 348; Potter Suh and Holladay (2021) 604, 615
14.11. οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς, 14.12. ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. 14.13. ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.
16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.''. None
|14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!" 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. |
16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. ''. None
|49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes the Egyptian • Hermes, and Athens • Hermes, and gymnasion • cavalry, and the Herms • gods, Hermes • herm • herm, in vase painting
Found in books: Borg (2008) 55; Humphreys (2018) 439; Lipka (2021) 174; Miller and Clay (2019) 227; Rutledge (2012) 109; Thonemann (2020) 145, 146, 149
|50. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bust or herm, preferred by Romans • Cupid, son of Hermes and Aphrodite • Hermes • Hermes, and Athens • Hermes, cult of • Hermes, erotic, see also erotic context • Mercury/Hermes, and Cupid in art • Mercury/Hermes, and Venus/Aphrodite • Mercury/Hermes, in cult • herm • herm / double herm
Found in books: Csapo (2022) 157, 158; Miller and Clay (2019) 134, 151; Rutledge (2012) 224; Zanker (1996) 42
|51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes, and comedy • Hermes, in Aristophanes • herm • herm, mutilation of
Found in books: Athanassaki and Titchener (2022) 156, 164; Miller and Clay (2019) 100
|52. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Odysseus, and Hermes • sacrifice, of Hermes in H.Hermes
Found in books: Miller and Clay (2019) 75; Versnel (2011) 368
|53. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Herms • dedications, to Hermes Hegemonios
Found in books: Mikalson (2016) 66; Naiden (2013) 139
|54. Apuleius, The Golden Ass, 11.8, 11.13 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes, Hermes Perpheraios • Zeus, and Hermes
Found in books: Bremmer (2008) 223; Harkins and Maier (2022) 162; Steiner (2001) 107
|11.8. Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon. |
11.13. The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.''. None
|55. Pausanias, Description of Greece, 1.4.4, 1.19.2, 1.24.3, 2.3.4, 2.10.7, 4.33.3, 5.27.8, 7.22.2-7.22.4, 7.27.1, 8.31.7, 8.32.1, 8.39.6, 9.22.1, 10.12.6, 10.19.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Calamis, statue of Hermes as ram-bearer by • Calliteles and Onatas, statue of Hermes as rambearer by • Christianity, good shepherd image, and Hermes • Hermes • Hermes Kriophoros • Hermes Soter • Hermes, Hermes Perpheraios • Hermes, Io and • Hermes, agoraios/patron of traffic • Hermes, and Athens • Hermes, as cattle thief • Hermes, as thief • Hermes, cult of • Hermes, dolios/patron of tricks • Hermes, guardian of crossroads • Hermes, herders/shepherds, as god of • Hermes, images and iconography • Mercury/Hermes, and the sea • Nymphs, and Hermes • Olympia, Calliteles and Onatas, statue of Hermes as ram-bearer by • Onatas and Calliteles, statue of Hermes as rambearer by • Pausanias, on the herm • Tanagra, Hermes • Tanagra, festival of Hermes at • Thoth, and Hermes • herm • herm, and sacrifice • herm, at an altar • herm, function • herm, in vase painting • herm, of other gods • magical hymn to Hermes • pastoralism, Hermes, as god of herders/shepherds • ram-bearer statuette of Hermes
Found in books: Ekroth (2013) 100; Gaifman (2012) 54, 66, 67, 68, 69, 233, 305, 306; Jim (2022) 11, 139; Kowalzig (2007) 235; Lipka (2021) 143; Miller and Clay (2019) 36, 45, 227, 228, 237, 241, 286, 300; Pirenne-Delforge and Pironti (2022) 171; Simon (2021) 328; Steiner (2001) 82, 83; Stephens and Winkler (1995) 362; Versnel (2011) 342, 343
1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.
1.19.2. —ἐς δὲ τὸ χωρίον, ὃ Κήπους ὀνομάζουσι, καὶ τῆς Ἀφροδίτης τὸν ναὸν οὐδεὶς λεγόμενός σφισίν ἐστι λόγος· οὐ μὴν οὐδὲ ἐς τὴν Ἀφροδίτην, ἣ τοῦ ναοῦ πλησίον ἕστηκε. ταύτης γὰρ σχῆμα μὲν τετράγωνον κατὰ ταὐτὰ καὶ τοῖς Ἑρμαῖς, τὸ δὲ ἐπίγραμμα σημαίνει τὴν Οὐρανίαν Ἀφροδίτην τῶν καλουμένων Μοιρῶν εἶναι πρεσβυτάτην. τὸ δὲ ἄγαλμα τῆς Ἀφροδίτης τῆς ἐν τοῖς Κήποις ἔργον ἐστὶν Ἀλκαμένους καὶ τῶν Ἀθήνῃσιν ἐν ὀλίγοις θέας ἄξιον.
1.24.3. πολλὰ δʼ ἄν τις ἐθέλων εἰκάζοι. λέλεκται δέ μοι καὶ πρότερον ὡς Ἀθηναίοις περισσότερόν τι ἢ τοῖς ἄλλοις ἐς τὰ θεῖά ἐστι σπουδῆς· πρῶτοι μὲν γὰρ Ἀθηνᾶν ἐπωνόμασαν Ἐργάνην, πρῶτοι δʼ ἀκώλους Ἑρμᾶς ἀνέθεσαν, ὁμοῦ δέ σφισιν ἐν τῷ ναῷ †σπουδαίων δαίμων ἐστίν. ὅστις δὲ τὰ σὺν τέχνῃ πεποιημένα ἐπίπροσθε τίθεται τῶν ἐς ἀρχαιότητα ἡκόντων, καὶ τάδε ἔστιν οἱ θεάσασθαι. κράνος ἐστὶν ἐπικείμενος ἀνὴρ Κλεοίτου, καί οἱ τοὺς ὄνυχας ἀργυροῦς ἐνεποίησεν ὁ Κλεοίτας· ἔστι δὲ καὶ Γῆς ἄγαλμα ἱκετευούσης ὗσαί οἱ τὸν Δία, εἴτε αὐτοῖς ὄμβρου δεῆσαν Ἀθηναίοις εἴτε καὶ τοῖς πᾶσιν Ἕλλησι συμβὰς αὐχμός. ἐνταῦθα καὶ Τιμόθεος ὁ Κόνωνος καὶ αὐτὸς κεῖται Κόνων· Πρόκνην δὲ τὰ ἐς τὸν παῖδα βεβουλευμένην αὐτήν τε καὶ τὸν Ἴτυν ἀνέθηκεν Ἀλκαμένης. πεποίηται δὲ καὶ τὸ φυτὸν τῆς ἐλαίας Ἀθηνᾶ καὶ κῦμα ἀναφαίνων Ποσειδῶν·
2.3.4. αὖθις δʼ ἰοῦσιν ἐπὶ Λεχαίου τὴν εὐθεῖαν χαλκοῦς καθήμενός ἐστιν Ἑρμῆς, παρέστηκε δέ οἱ κριός, ὅτι Ἑρμῆς μάλιστα δοκεῖ θεῶν ἐφορᾶν καὶ αὔξειν ποίμνας, καθὰ δὴ καὶ Ὅμηρος ἐν Ἰλιάδι ἐποίησεν υἱὸν Φόρβαντος πολυμήλου, τόν ῥα μάλιστα Ἑρμείας Τρώων ἐφίλει καὶ κτῆσιν ὄπασσε· Hom. Il. 14.490 τὸν δὲ ἐν τελετῇ Μητρὸς ἐπὶ Ἑρμῇ λεγόμενον καὶ τῷ κριῷ λόγον ἐπιστάμενος οὐ λέγω. μετὰ δὲ τὸ ἄγαλμα τοῦ Ἑρμοῦ Ποσειδῶν καὶ Λευκοθέα καὶ ἐπὶ δελφῖνός ἐστιν ὁ Παλαίμων.
2.10.7. ἀπὸ τούτων δὲ ἀνιοῦσιν ἐς τὸ γυμνάσιον, ἔστιν ἐν δεξιᾷ Φεραίας ἱερὸν Ἀρτέμιδος· κομισθῆναι δὲ τὸ ξόανον λέγουσιν ἐκ Φερῶν. τὸ δέ σφισι γυμνάσιον τοῦτο Κλεινίας ᾠκοδόμησε, καὶ παιδεύουσιν ἐνταῦθα ἔτι τοὺς ἐφήβους. κεῖται δὲ λίθου λευκοῦ καὶ Ἄρτεμις τὰ ἐς ἰξὺν μόνον εἰργασμένη καὶ Ἡρακλῆς τὰ κάτω τοῖς Ἑρμαῖς τοῖς τετραγώνοις εἰκασμένος.
4.33.3. ἰόντι δὲ τὴν ἐπʼ Ἀρκαδίας ἐς Μεγάλην πόλιν ἐστὶν ἐν ταῖς πύλαις Ἑρμῆς τέχνης τῆς Ἀττικῆς · Ἀθηναίων γὰρ τὸ σχῆμα τὸ τετράγωνόν ἐστιν ἐπὶ τοῖς Ἑρμαῖς, καὶ παρὰ τούτων μεμαθήκασιν οἱ ἄλλοι. σταδίους δὲ καταβάντι ἀπὸ τῶν πυλῶν τριάκοντα τὸ ῥεῦμά ἐστι τῆς Βαλύρας. γενέσθαι δὲ τὸ ὄνομα τῷ ποταμῷ λέγουσι Θαμύριδος τὴν λύραν ἐνταῦθα ἀποβαλόντος ἐπὶ τῇ πηρώσει· παῖδα δὲ αὐτὸν Φιλάμμωνος καὶ Ἀργιόπης τῆς νύμφης εἶναι. τὴν δὲ Ἀργιόπην τέως μὲν περὶ τὸν Παρνασσὸν οἰκεῖν, ἐπεὶ δὲ εἶχεν ἐν γαστρί, ἐς Ὀδρύσας λέγουσι μετοικῆσαι· Φιλάμμωνα γὰρ οὐκ ἐθέλειν ἐς τὸν οἶκον αὐτὴν ἄγεσθαι. καὶ Θάμυριν μὲν Ὀδρύσην τε καὶ Θρᾷκα ἐπὶ τούτῳ καλοῦσιν· ἡ δὲ Λευκασία καὶ Ἄμφιτος συμβάλλουσιν ἐς τὸ αὐτὸ τὰ ῥεύματα.
5.27.8. ὁ δὲ Ἑρμῆς ὁ τὸν κριὸν φέρων ὑπὸ τῇ μασχάλῃ καὶ ἐπικείμενος τῇ κεφαλῇ κυνῆν καὶ χιτῶνά τε καὶ χλαμύδα ἐνδεδυκὼς οὐ τῶν Φόρμιδος ἔτι ἀναθημάτων ἐστίν, ὑπὸ δὲ Ἀρκάδων τῶν ἐκ Φενεοῦ δέδοται τῷ θεῷ· Ὀνάταν δὲ τὸν Αἰγινήτην, σὺν δὲ αὐτῷ Καλλιτέλην ἐργάσασθαι λέγει τὸ ἐπίγραμμα, δοκεῖν δέ μοι τοῦ Ὀνάτα μαθητὴς ἢ παῖς ὁ Καλλιτέλης ἦν. οὐ πόρρω δὲ τοῦ Φενεατῶν ἀναθήματος ἄλλο ἐστὶν ἄγαλμα, κηρυκεῖον Ἑρμῆς ἔχων· ἐπίγραμμα δὲ ἐπʼ αὐτῷ Γλαυκίαν ἀναθεῖναι γένος Ῥηγῖνον, ποιῆσαι δὲ Κάλλωνα Ἠλεῖον.
7.22.2. περίβολος δὲ ἀγορᾶς μέγας κατὰ τρόπον τὸν ἀρχαιότερόν ἐστιν ἐν Φαραῖς, Ἑρμοῦ δὲ ἐν μέσῃ τῇ ἀγορᾷ λίθου πεποιημένον ἄγαλμα ἔχον καὶ γένεια· ἑστηκὼς δὲ πρὸς αὐτῇ τῇ γῇ παρέχεται μὲν τὸ τετράγωνον σχῆμα, μεγέθει δέ ἐστιν οὐ μέγας. καὶ αὐτῷ καὶ ἐπίγραμμα ἔπεστιν, ἀναθεῖναι αὐτὸ Μεσσήνιον Σιμύλον· καλεῖται μὲν δὴ Ἀγοραῖος, παρὰ δὲ αὐτῷ καὶ χρηστήριον καθέστηκε. κεῖται δὲ πρὸ τοῦ ἀγάλματος ἑστία, λίθου καὶ αὐτή, μολίβδῳ δὲ πρὸς τὴν ἑστίαν προσέχονται λύχνοι χαλκοῖ. 7.22.3. ἀφικόμενος οὖν περὶ ἑσπέραν ὁ τῷ θεῷ χρώμενος λιβανωτόν τε ἐπὶ τῆς ἑστίας θυμιᾷ καὶ ἐμπλήσας τοὺς λύχνους ἐλαίου καὶ ἐξάψας τίθησιν ἐπὶ τὸν βωμὸν τοῦ ἀγάλματος ἐν δεξιᾷ νόμισμα ἐπιχώριον— καλεῖται δὲ χαλκοῦς τὸ νόμισμα—καὶ ἐρωτᾷ πρὸς τὸ οὖς τὸν θεὸν ὁποῖόν τι καὶ ἑκάστῳ τὸ ἐρώτημά ἐστι. τὸ ἀπὸ τούτου δὲ ἄπεισιν ἐκ τῆς ἀγορᾶς ἐπιφραξάμενος τὰ ὦτα· προελθὼν δὲ ἐς τὸ ἐκτὸς τὰς χεῖρας ἀπέσχεν ἀπὸ τῶν ὤτων, καὶ ἧστινος ἂν ἐπακούσῃ φωνῆς, μάντευμα ἡγεῖται. 7.22.4. τοιαύτη καὶ Αἰγυπτίοις ἑτέρα περὶ τοῦ Ἄπιδος τὸ ἱερὸν μαντεία καθέστηκεν· ἐν Φαραῖς δὲ καὶ ὕδωρ ἱερόν ἐστι τοῦ Ἑρμοῦ· Ἑρμοῦ νᾶμα μὲν τῇ πηγῇ τὸ ὄνομα, τοὺς δὲ ἰχθῦς οὐχ αἱροῦσιν ἐξ αὐτῆς, ἀνάθημα εἶναι τοῦ θεοῦ νομίζοντες. ἑστήκασι δὲ ἐγγύτατα τοῦ ἀγάλματος τετράγωνοι λίθοι τριάκοντα μάλιστα ἀριθμόν· τούτους σέβουσιν οἱ Φαρεῖς, ἑκάστῳ θεοῦ τινὸς ὄνομα ἐπιλέγοντες. τὰ δὲ ἔτι παλαιότερα καὶ τοῖς πᾶσιν Ἕλλησι τιμὰς θεῶν ἀντὶ ἀγαλμάτων εἶχον ἀργοὶ λίθοι.
7.27.1. Πελληνεῦσι δὲ ἡ πόλις ἐστὶν ἐπὶ λόφου κατὰ ἄκραν τὴν κορυφὴν ἐς ὀξὺ ἀνεστηκότος. τοῦτο μὲν δὴ ἀπότομον καὶ διʼ αὐτό ἐστιν ἀοίκητον· τῷ δὲ χθαμαλωτέρῳ πεπόλισταί σφισιν οὐ συνεχὴς ἡ πόλις, ἐς δὲ μοίρας νενεμημένη δύο ὑπὸ τῆς ἄκρας μεταξὺ ἀνεχούσης. ἰόντων δὲ ἐς Πελλήνην ἄγαλμά ἐστιν Ἑρμοῦ κατὰ τὴν ὁδόν, ἐπίκλησιν μὲν Δόλιος, εὐχὰς δὲ ἀνθρώπων ἕτοιμος τελέσαι· σχῆμα δὲ αὐτῷ τετράγωνον, γένειά τε ἔχει καὶ ἐπὶ τῇ κεφαλῇ πῖλον εἰργασμένον.
8.31.7. ἑστήκασι δὲ καὶ ἀνδριάντες ἐν οἰκήματι, Καλλιγνώτου τε καὶ Μέντα καὶ Σωσιγένους τε καὶ Πώλου· καταστήσασθαι δὲ οὗτοι Μεγαλοπολίταις λέγονται πρῶτον τῶν Μεγάλων θεῶν τὴν τελετήν, καὶ τὰ δρώμενα τῶν Ἐλευσῖνί ἐστι μιμήματα. κεῖται δὲ ἐντὸς τοῦ περιβόλου θεῶν τοσάδε ἄλλων ἀγάλματα τὸ τετράγωνον παρεχόμενα σχῆμα, Ἑρμῆς τε ἐπίκλησιν Ἀγήτωρ καὶ Ἀπόλλων καὶ Ἀθηνᾶ τε καὶ Ποσειδῶν, ἔτι δὲ Ἥλιος ἐπωνυμίαν ἔχων Σωτὴρ δὲ εἶναι καὶ Ἡρακλῆς. ᾠκοδόμηται δὲ καὶ ἱερόν σφισι μεγέθει μέγα, καὶ ἄγουσιν ἐνταῦθα τὴν τελετὴν ταῖς θεαῖς.
8.32.1. τοσάδε ἐνταῦθα ἀξιόχρεα ἦν· ἡ δὲ ἐπέκεινα τοῦ ποταμοῦ μοῖρα ἡ κατὰ μεσημβρίαν παρείχετο ἐς μνήμην θέατρον μέγιστον τῶν ἐν τῇ Ἑλλάδι· ἐν δὲ αὐτῷ καὶ ἀέναός ἐστιν ὕδατος πηγή. τοῦ θεάτρου δὲ οὐ πόρρω λείπεται τοῦ βουλευτηρίου θεμέλια, ὃ τοῖς μυρίοις ἐπεποίητο Ἀρκάδων· ἐκαλεῖτο δὲ ἀπὸ τοῦ ἀναθέντος Θερσίλιον. πλησίον δὲ οἰκίαν, ἰδιώτου κατʼ ἐμὲ κτῆμα ἀνδρός, ὃ Ἀλεξάνδρῳ τῷ Φιλίππου τὸ ἐξ ἀρχῆς ἐποίησαν· ἔστι δὲ ἄγαλμα Ἄμμωνος πρὸς τῇ οἰκίᾳ, τοῖς τετραγώνοις Ἑρμαῖς εἰκασμένον, κέρατα ἐπὶ τῆς κεφαλῆς ἔχον κριοῦ.
8.39.6. ἐν δὲ τῷ γυμνασίῳ τὸ ἄγαλμα τοῦ Ἑρμοῦ ἀμπεχομένῳ μὲν ἔοικεν ἱμάτιον, καταλήγει δὲ οὐκ ἐς πόδας, ἀλλὰ ἐς τὸ τετράγωνον σχῆμα. πεποίηται δὲ καὶ Διονύσου ναός· ἐπίκλησις μέν ἐστιν αὐτῷ παρὰ τῶν ἐπιχωρίων Ἀκρατοφόρος, τὰ κάτω δὲ οὐκ ἔστι σύνοπτα τοῦ ἀγάλματος ὑπὸ δάφνης τε φύλλων καὶ κισσῶν. ὁπόσον δὲ αὐτοῦ καθορᾶν ἔστιν, ἐπαλήλιπται κιννάβαρι ἐκλάμπειν· εὑρίσκεσθαι δὲ ὑπὸ τῶν Ἰβήρων ὁμοῦ τῷ χρυσῷ λέγεται.
9.22.1. ἐν Τανάγρᾳ δὲ παρὰ τὸ ἱερὸν τοῦ Διονύσου Θέμιδός ἐστιν, ὁ δὲ Ἀφροδίτης, καὶ ὁ τρίτος τῶν ναῶν Ἀπόλλωνος, ὁμοῦ δὲ αὐτῷ καὶ Ἄρτεμίς τε καὶ Λητώ. ἐς δὲ τοῦ Ἑρμοῦ τὰ ἱερὰ τοῦ τε Κριοφόρου καὶ ὃν Πρόμαχον καλοῦσι, τοῦ μὲν ἐς τὴν ἐπίκλησιν λέγουσιν ὡς ὁ Ἑρμῆς σφισιν ἀποτρέψαι νόσον λοιμώδη περὶ τὸ τεῖχος κριὸν περιενεγκών, καὶ ἐπὶ τούτῳ Κάλαμις ἐποίησεν ἄγαλμα Ἑρμοῦ φέροντα κριὸν ἐπὶ τῶν ὤμων· ὃς δʼ ἂν εἶναι τῶν ἐφήβων προκριθῇ τὸ εἶδος κάλλιστος, οὗτος ἐν τοῦ Ἑρμοῦ τῇ ἑορτῇ περίεισιν ἐν κύκλῳ τὸ τεῖχος ἔχων ἄρνα ἐπὶ τῶν ὤμων·
10.12.6. τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα.
10.19.3. τὸ ἀπὸ τούτου δὲ ἔρχομαι διηγησόμενος λόγον Λέσβιον. ἁλιεῦσιν ἐν Μηθύμνῃ τὰ δίκτυα ἀνείλκυσεν ἐκ θαλάσσης πρόσωπον ἐλαίας ξύλου πεποιημένον· τοῦτο ἰδέαν παρείχετο φέρουσαν μὲν τοι ἐς τὸ θεῖον, ξένην δὲ καὶ ἐπὶ θεοῖς Ἑλληνικοῖς οὐ καθεστῶσαν. εἴροντο οὖν οἱ Μηθυμναῖοι τὴν Πυθίαν ὅτου θεῶν ἢ καὶ ἡρώων ἐστὶν ἡ εἰκών· ἡ δὲ αὐτοὺς σέβεσθαι Διόνυσον Φαλλῆνα ἐκέλευσεν. ἐπὶ τούτῳ οἱ Μηθυμναῖοι ξόανον μὲν τὸ ἐκ τῆς θαλάσσης παρὰ σφίσιν ἔχοντες καὶ θυσίαις καὶ εὐχαῖς τιμῶσι, χαλκοῦν δὲ ἀποπέμπουσιν ἐς Δελφούς.''. None
|1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. |
1.19.2. Concerning the district called The Gardens, and the temple of Aphrodite, there is no story that is told by them, nor yet about the Aphrodite which stands near the temple. Now the shape of it is square, like that of the Hermae, and the inscription declares that the Heavenly Aphrodite is the oldest of those called Fates. But the statue of Aphrodite in the Gardens is the work of Alcamenes, and one of the most note worthy things in Athens .
1.24.3. I have already stated that the Athenians are far more devoted to religion than other men. They were the first to surname Athena Ergane (Worker); they were the first to set up limbless Hermae, and the temple of their goddess is shared by the Spirit of Good men. Those who prefer artistic workmanship to mere antiquity may look at the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians them selves needed showers, or may be all the Greeks had been plagued with a drought. There also are set up Timotheus the son of Conon and Conon himself; Procne too, who has already made up her mind about the boy, and Itys as well—a group dedicated by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the wave,
2.3.4. Proceeding on the direct road to Lechaeum we see a bronze image of a seated Hermes. By him stands a ram, for Hermes is the god who is thought most to care for and to increase flocks, as Homer puts it in the Iliad :— Son was he of Phorbas, the dearest of Trojans to Hermes, Rich in flocks, for the god vouchsafed him wealth in abundance. Hom. Il. 14.490 The story told at the mysteries of the Mother about Hermes and the ram I know but do not relate. After the image of Hermes come Poseidon, Leucothea, and Palaemon on a dolphin.
2.10.7. Ascending from here to the gymnasium you see in the right a sanctuary of Artemis Pheraea. It is said that the wooden image was brought from Pherae. This gymnasium was built for the Sicyonians by Cleinias, and they still train the youths here. White marble images are here, an Artemis wrought only to the waist, and a Heracles whose lower parts are similar to the square Hermae.
4.33.3. At the Arcadian gate leading to Megalopolis is a Herm of Attic style; for the square form of Herm is Athenian, and the rest adopted it thence. After a descent of thirty stades from the gate is the watercourse of Balyra. The river is said to have got its name from Thamyris throwing (ballein) his lyre away here after his blinding. He was the son of Philammon and the nymph Argiope, who once dwelt on Parnassus, but settled among the Odrysae when pregt, for Philammon refused to take her into his house. Thamyris is called an Odrysian and Thracian on these grounds. The watercourses Leucasia and Amphitos unite to form one stream.' "
5.27.8. The Hermes carrying the ram under his arm, with a helmet on his head, and clad in tunic and cloak, is not one of the offerings of Phormis, but has been given to the god by the Arcadians of Pheneus. The inscription says that the artist was Onatas of Aegina helped by Calliteles, who I think was a pupil or son of Onatas. Not far from the offering of the Pheneatians is another image, Hermes with a herald's wand. An inscription on it says that Glaucias, a Rhegian by descent, dedicated it, and Gallon of Elis made it." '
7.22.2. The market-place of Pharae is of wide extent after the ancient fashion, and in the middle of it is an image of Hermes, made of stone and bearded. Standing right on the earth, it is of square shape, and of no great size. On it is an inscription, saying that it was dedicated by Simylus the Messenian. It is called Hermes of the Market, and by it is established an oracle. In front of the image is placed a hearth, which also is of stone, and to the hearth bronze lamps are fastened with lead. 7.22.3. Coming at eventide, the inquirer of the god, having burnt incense upon the hearth, filled the lamps with oil and lighted them, puts on the altar on the right of the image a local coin, called a “copper,” and asks in the ear of the god the particular question he wishes to put to him. After that he stops his ears and leaves the marketplace. On coming outside he takes his hands from his ears, and whatever utterance he hears he considers oracular.' "7.22.4. There is a similar method of divination practised at the sanctuary of Apis in Egypt . At Pharae there is also a water sacred to Hermes. The name of the spring is Hermes' stream, and the fish in it are not caught, being considered sacred to the god. Quite close to the image stand square stones, about thirty in number. These the people of Pharae adore, calling each by the name of some god. At a more remote period all the Greeks alike worshipped uncarved stones instead of images of the gods." '
7.27.1. The city of Pellene is on a hill which rises to a sharp peak at its summit. This part then is precipitous, and therefore uninhabited, but on the lower slopes they have built their city, which is not continuous, but divided into two parts by the peak that rises up between. As you go to Pellene there is, by the roadside, an image of Hermes, who, in spite of his surname of Crafty, is ready to fulfill the prayers of men. He is of square shape and bearded, and on his head is carved a cap.
8.31.7. In a building stand statues also, those of Callignotus, Mentas, Sosigenes and Polus. These men are said to have been the first to establish at Megalopolis the mysteries of the Great Goddesses, and the ritual acts are a copy of those at Eleusis . Within the enclosure of the goddesses are the following images, which all have a square shape: Hermes, surnamed Agetor, Apollo, Athena, Poseidon, Sun too, surnamed Saviour, and Heracles. There has also been built for them a sanctuary of vast size, and here they celebrate the mysteries in honor of the goddesses.' "
8.32.1. Such are the notable things on this site. The southern portion, on the other side of the river, can boast of the largest theater in all Greece, and in it is a spring which never fails. Not far from the theater are left foundations of the council house built for the Ten Thousand Arcadians, and called Thersilium after the man who dedicated it. Hard by is a house, belonging to-day to a private person, which originally was built for Alexander, the son of Philip. By the house is an image of Ammon, like the square images of Hermes, with a ram's horns on his head." '
8.39.6. The image of Hermes in the gymnasium is like to one dressed in a cloak; but the statue does not end in feet, but in the square shape. A temple also of Dionysus is here, who by the inhabitants is surnamed Acratophorus, but the lower part of the image cannot be seen for laurel-leaves and ivy. As much of it as can be seen is painted . . . with cinnabar to shine. It is said to be found by the Iberians along with the gold.
9.22.1. Beside the sanctuary of Dionysus at Tanagra are three temples, one of Themis, another of Aphrodite, and the third of Apollo; with Apollo are joined Artemis and Leto. There are sanctuaries of Hermes Ram-bearer and of Hermes called Champion. They account for the former surname by a story that Hermes averted a pestilence from the city by carrying a ram round the walls; to commemorate this Calamis made an image of Hermes carrying a ram upon his shoulders. Whichever of the youths is judged to be the most handsome goes round the walls at the feast of Hermes, carrying a lamb on his shoulders.
10.12.6. However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs.
10.19.3. I am going on to tell a Lesbian story. Certain fishermen of Methymna found that their nets dragged up to the surface of the sea a face made of olive-wood. Its appearance suggested a touch of divinity, but it was outlandish, and unlike the normal features of Greek gods. So the people of Methymna asked the Pythian priestess of what god or hero the figure was a likeness, and she bade them worship Dionysus Phallen. Whereupon the people of Methymna kept for themselves the wooden image out of the sea, worshipping it with sacrifices and prayers, but sent a bronze copy to Delphi .''. None
|56. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos,
Found in books: Dieleman (2005) 263; Edmonds (2019) 311
|57. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes
Found in books: Bernabe et al (2013) 152; de Jáuregui et al. (2011) 319
|58. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos
Found in books: Esler (2000) 76; Poorthuis Schwartz and Turner (2009) 92
|16. Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage. ''. None|
|59. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos • Hermes Trismegistos,
Found in books: Bricault and Bonnet (2013) 60; Dieleman (2005) 277; Edmonds (2019) 352; Pachoumi (2017) 27
|60. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hermes Trismegistus • Hermes, Trismegistus
Found in books: O, Brien (2015) 196; Yates and Dupont (2020) 177
|61. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes (god) • Hermes Trismegistos • Hermes, • Hermes, Trismegistos • Hermes, as bringer of sleep • Hermes-Thoth • Hermes-Thoth-Hermes Trismegistos • Thoth, and Hermes • magical hymn to Hermes
Found in books: Bortolani et al (2019) 19, 102, 122, 150, 151, 155, 160, 161, 164, 165, 166, 180, 220, 228, 229, 231, 232, 233, 234, 235, 236, 254, 289; Dieleman (2005) 266, 277; Edmonds (2019) 79, 176, 265, 348, 356; Eidinow and Kindt (2015) 137, 139, 140; Miller and Clay (2019) 294, 295, 297, 302, 303; Pachoumi (2017) 24, 25, 27, 28, 29, 30, 31, 32, 58, 77, 88, 92, 93, 96, 103, 107, 123, 135, 136, 137, 138, 139, 140, 141, 142, 153, 167
|62. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Alcaeus, Hymn to Hermes • Apollo, and Hermes • Hermes • Hermes, and bow theft • Hermes, as cattle thief
Found in books: Konig (2022) 346; Miller and Clay (2019) 145
|63. Augustine, The City of God, 8.23 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Hermes Trismegistos, • Hermes the Egyptian
Found in books: Edmonds (2019) 346; Rutledge (2012) 109
|8.23. The Egyptian Hermes, whom they call Trismegistus, had a different opinion concerning those demons. Apuleius, indeed, denies that they are gods; but when he says that they hold a middle place between the gods and men, so that they seem to be necessary for men as mediators between them and the gods, he does not distinguish between the worship due to them and the religious homage due to the supernal gods. This Egyptian, however, says that there are some gods made by the supreme God, and some made by men. Any one who hears this, as I have stated it, no doubt supposes that it has reference to images, because they are the works of the hands of men; but he asserts that visible and tangible images are, as it were, only the bodies of the gods, and that there dwell in them certain spirits, which have been invited to come into them, and which have power to inflict harm, or to fulfil the desires of those by whom divine honors and services are rendered to them. To unite, therefore, by a certain art, those invisible spirits to visible and material things, so as to make, as it were, animated bodies, dedicated and given up to those spirits who inhabit them - this, he says, is to make gods, adding that men have received this great and wonderful power. I will give the words of this Egyptian as they have been translated into our tongue: And, since we have undertaken to discourse concerning the relationship and fellowship between men and the gods, know, O Æsculapius, the power and strength of man. As the Lord and Father, or that which is highest, even God, is the maker of the celestial gods, so man is the maker of the gods who are in the temples, content to dwell near to men. And a little after he says, Thus humanity, always mindful of its nature and origin, perseveres in the imitation of divinity; and as the Lord and Father made eternal gods, that they should be like Himself, so humanity fashioned its own gods according to the likeness of its own countece. When this Æsculapius, to whom especially he was speaking, had answered him, and had said, Do you mean the statues, O Trismegistus? - Yes, the statues, replied he, however unbelieving you are, O Æsculapius - the statues, animated and full of sensation and spirit, and who do such great and wonderful things - the statues prescient of future things, and foretelling them by lot, by prophet, by dreams, and many other things, who bring diseases on men and cure them again, giving them joy or sorrow according to their merits. Do you not know, O Æsculapius, that Egypt is an image of heaven, or, more truly, a translation and descent of all things which are ordered and transacted there, that it is, in truth, if we may say so, to be the temple of the whole world? And yet, as it becomes the prudent man to know all things beforehand, you ought not to be ignorant of this, that there is a time coming when it shall appear that the Egyptians have all in vain, with pious mind, and with most scrupulous diligence, waited on the divinity, and when all their holy worship shall come to nought, and be found to be in vain. Hermes then follows out at great length the statements of this passage, in which he seems to predict the present time, in which the Christian religion is overthrowing all lying figments with a vehemence and liberty proportioned to its superior truth and holiness, in order that the grace of the true Saviour may deliver men from those gods which man has made, and subject them to that God by whom man was made. But when Hermes predicts these things, he speaks as one who is a friend to these same mockeries of demons, and does not clearly express the name of Christ. On the contrary, he deplores, as if it had already taken place, the future abolition of those things by the observance of which there was maintained in Egypt a resemblance of heaven, - he bears witness to Christianity by a kind of mournful prophecy. Now it was with reference to such that the apostle said, that knowing God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, Romans 1:21 and so on, for the whole passage is too long to quote. For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world. And I know not how he has become so bewildered by that darkening of the heart as to stumble into the expression of a desire that men should always continue in subjection to those gods which he confesses to be made by men, and to bewail their future removal; as if there could be anything more wretched than mankind tyrannized over by the work of his own hands, since man, by worshipping the works of his own hands, may more easily cease to be man, than the works of his hands can, through his worship of them, become gods. For it can sooner happen that man, who has received an honorable position, may, through lack of understanding, become comparable to the beasts, than that the works of man may become preferable to the work of God, made in His own image, that is, to man himself. Wherefore deservedly is man left to fall away from Him who made Him, when he prefers to himself that which he himself has made. For these vain, deceitful, pernicious, sacrilegious things did the Egyptian Hermes sorrow, because he knew that the time was coming when they should be removed. But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, If a man shall make gods, lo, they are no gods; Jeremiah 16:10 and in another place, And it shall come to pass in that day, says the Lord, that I will cut off the names of the idols out of the land, and they shall no more be remembered. Zechariah 13:2 But the holy Isaiah prophesies expressly concerning Egypt in reference to this matter, saying, And the idols of Egypt shall be moved at His presence, and their heart shall be overcome in them, Isaiah 19:1 and other things to the same effect. And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come - as Simeon, or Anna, who immediately recognized Jesus when He was born, or Elisabeth, who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, You are Christ, the Son of the living God. Matthew 16:16 But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, Have You come here to destroy us before the time? Matthew 8:29 meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted in their being brought into contempt by being made known. And, indeed, this was a destruction before the time, that is, before the time of judgment, when they are to be punished with eternal damnation, together with all men who are implicated in their wickedness, as the true religion declares, which neither errs nor leads into error; for it is not like him who, blown here and there by every wind of doctrine, and mixing true things with things which are false, bewails as about to perish a religion, which he afterwards confesses to be error. ''. None|
|64. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes, Julian’s The Caesars as a Hermes’ myth
Found in books: Bricault and Bonnet (2013) 155; Ruiz and Puertas (2021) 96, 109
|65. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Hermes
Found in books: Janowitz (2002) 82; Tanaseanu-Döbler and von Alvensleben (2020) 28
|66. Aeschines, Or., 3.183
Tagged with subjects: • Stoa of the Herms (Athens) • herms
Found in books: Gygax (2016) 176; Steiner (2001) 267
|3.183. There were certain men in those days, fellow citizens, who endured much toil and underwent great dangers at the river Strymon, and conquered the Medes in battle. When they came home they asked the people for a reward, and the democracy gave them great honor, as it was then esteemed—permission to set up three stone Hermae in the Stoa of the Hermae, but on condition that they should not inscribe their own names upon them, in order that the inscription might not seem to be in honor of the generals, but of the people.''. None|
|67. Demosthenes, Orations, 48.54, 54.39
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Hermes • Hermes, oaths invoking • mutilate, mutilation of the Herms
Found in books: Bremmer (2008) 328; Humphreys (2018) 427; Riess (2012) 83; Sommerstein and Torrance (2014) 259, 309
|48.54. Is it not indeed a proof of his madness that he refuses to do anything whatever that was stipulated in the agreement which was entered into with his full consent and with my own, and which was confirmed by an oath?—especially when I am striving, not in my own interest only, but in the interest of her to whom I am married, his own sister, born of the same father and the same mother, and in the interest of his niece, my daughter. For they are being wronged not less than I, but even more. |
54.39. The contempt, however, which this fellow feels for all sacred things I must tell you about; for I have been forced to make inquiry. For I hear, then, men of the jury, that a certain Bacchius, who was condemned to death in your court, and Aristocrates, the man with the bad eyes, and certain others of the same stamp, and with them this man Conon , were intimates when they were youths, and bore the nickname Triballi The Triballi were a wild Thracian people. Many parallels for the use of the name to denote a club of lawless youths at Athens might be cited. Sandys refers to the Mohock club of eighteenth century London . ; and that these men used to devour the food set out for Hecatê The witch-goddess worshipped at cross roads. Portions of victims which had served for purification were set out for her. To take and eat this food might connote extreme poverty, but suggested also an utter disregard for sacred things. and to gather up on each occasion for their dinner with one another the testicles of the pigs which are offered for purification when the assembly convenes, Young pigs were sacrificed in a ceremonial purification of the place of meeting before the people entered the ἐκκλησία (the popular assembly). and that they thought less of swearing and perjuring themselves than of anything else in the world.''. None
|68. Epigraphy, Ig Ii2, 1214, 1496, 4628
Tagged with subjects: • Hermes • Hermes, in demes • dedications, to Hermes • dedications, to Hermes Hegemonios • herm • herms
Found in books: Gygax (2016) 183; Humphreys (2018) 788, 973; Mikalson (2016) 66, 211; Papazarkadas (2011) 125, 155
|1214. Diodoros of Piraeus proposed: since Kallidamas son of Kallimedon of Cholleidai is a good man towards the People of Athens and of the deme Piraeus, and does (5) what good he can and has demonstrated good will in critical times, the Piraeans shall decide to praise Kallidamas and crown him with a foliage crown for his excellence and justice towards the Athenian (10) People and the deme Piraeus, and whenever the Piraeans sacrifice in their common rites, they shall allocate Kallidamas a portion as to other Piraeans, and Kallidamas shall feast with (15) the Piraeans in all the rites, except those in which the Piraeans themselves customarily participate and no others; and to allocate him also to the Thirty (triakada) which he himself wishes; and he shall also have priority seating (proedrian) in the (20) theatre, whenever the Piraeans hold the Dionysia, where it is allocated to the Piraeans themselves, and the demarch shall lead him into the theatre like the priests and the others to whom proedria has been awarded among the (25) Piraeans; and he shall pay the same taxes in the deme as the Piraeans also pay, and the demarch shall not levy on him the tax on non-demesmen owning property in the deme (enktētikon); and the herald shall announce in the theatre at the competition for tragedies that the Piraeans (30) crown Kallidamas son of Kallimedon of Cholleidai for his excellence and good will towards the People of Athens and of the deme Piraeus, so that everyone may know that the Piraeans know how to give worthy (35) thanks to those who display love of honour towards them. And to inscribe this decree on a stone stele and stand it in the sanctuary of Hestia. text from Attic Inscriptions Online, IG II2 |
1214 - Decree of the deme Piraeus honouring Kallidamas of Cholleidai ' '. None
|69. Epigraphy, Seg, 3.115, 30.326, 32.147, 33.147, 36.269, 47.197
Tagged with subjects: • Hermes • Hermes, • Hermes, dedications • Hermes, genealogy • dedications, to Hermes • herm
Found in books: Edmonds (2019) 73; Henderson (2020) 138; Humphreys (2018) 679, 749, 985, 1183; Mikalson (2016) 223, 224; Papazarkadas (2011) 125, 126; Riess (2012) 195
|33.147. Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&|
47.197. Thebaios son of Lysiades of Alopeke dedicated (this) to Hermes, having been commander of a tribal cavalry regiment (phularchēsas). text from Attic Inscriptions Online, SEG
47.197 - Dedication by a phylarch to Hermes (Academy) ' '. None
|70. Strabo, Geography, 8.3.12, 8.3.30
Tagged with subjects: • Hermes • Hermes, Olympia • Hermes, Zeus and • Hermes, herders/shepherds, as god of • Hermes, images and iconography • Hermes, origins and development • Hermes, stone piles/boundary stones/funerary markers associated with • Minoan-Mycenaean religion and art, Hermes and • Zeus, Hermes and • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • pastoralism, Hermes, as god of herders/shepherds • ram-bearer statuette of Hermes • stone piles/boundary stones/funerary markers associated with Hermes • the dead, funerary markers/ boundary stones/stone piles associated with Hermes
Found in books: Kirichenko (2022) 187; Pirenne-Delforge and Pironti (2022) 156; Simon (2021) 329; Stavrianopoulou (2006) 107
|8.3.12. After Chelonatas comes the long seashore of the Pisatans; and then Cape Pheia. And there was also a small town called Pheia: beside the walls of Pheia, about the streams of Iardanus, for there is also a small river nearby. According to some, Pheia is the beginning of Pisatis. off Pheia lie a little island and a harbor, from which the nearest distance from the sea to Olympia is one hundred and twenty stadia. Then comes another cape, Ichthys, which, like Chelonatas, projects for a considerable distance towards the west; and from it the distance to Cephallenia is again one hundred and twenty stadia. Then comes the mouth of the Alpheius, which is distant two hundred and eighty stadia from Chelonatas, and five hundred and forty five from Araxus. It flows from the same regions as the Eurotas, that is, from a place called Asea, a village in the territory of Megalopolis, where there are two springs near one another from which the rivers in question flow. They sink and flow beneath the earth for many stadia and then rise again; and then they flow down, one into Laconia and the other into Pisatis. The stream of the Eurotas reappears where the district called Bleminatis begins, and then flows past Sparta itself, traverses a long glen near Helus (a place mentioned by the poet), and empties between Gythium, the naval station of Sparta, and Acraea. But the Alpheius, after receiving the waters of the Ladon, the Erymanthus, and other rivers of less significance, flows through Phrixa, Pisatis, and Triphylia past Olympia itself to the Sicilian Sea, into which it empties between Pheia and Epitalium. Near the outlet of the river is the sacred precinct of Artemis Alpheionia or Alpheiusa (for the epithet is spelled both ways), which is about eighty stadia distant from Olympia. An annual festival is also celebrated at Olympia in honor of this goddess as well as in honor of Artemis Elaphia and Artemis Daphnia. The whole country is full of sanctuaries of Artemis, Aphrodite, and the Nymphs, being situated in sacred precincts that are generally full of flowers because of the abundance of water. And there are also numerous shrines of Hermes on the roads, and sanctuaries of Poseidon on the shores. In the sanctuary of Artemis Alpheionia are very famous paintings by two Corinthians, Cleanthes and Aregon: by Cleanthes the Capture of Troy and the Birth of Athene, and by Aregon the Artemis Borne Aloft on a Griffin.' "|
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."'. None
|71. Vergil, Aeneis, 4.259-4.278, 4.554-4.570
Tagged with subjects: • Hermes • Hermes, as bringer of sleep • Hermes, chthonios • Hermes, dolios/patron of tricks • Mercury/Hermes, and boundary crossing • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, as youth • Mercury/Hermes, god of eloquence • Mercury/Hermes, in Vergil
Found in books: Lipka (2021) 41; Miller and Clay (2019) 173, 176, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188
4.259. Ut primum alatis tetigit magalia plantis, 4.260. Aenean fundantem arces ac tecta novantem 4.261. conspicit; atque illi stellatus iaspide fulva 4.262. ensis erat, Tyrioque ardebat murice laena 4.263. demissa ex umeris, dives quae munera Dido 4.264. fecerat, et tenui telas discreverat auro. 4.265. Continuo invadit: Tu nunc Karthaginis altae 4.266. fundamenta locas, pulchramque uxorius urbem 4.267. exstruis, heu regni rerumque oblite tuarum? 4.268. Ipse deum tibi me claro demittit Olympo 4.269. regnator, caelum ac terras qui numine torquet; 4.270. ipse haec ferre iubet celeris mandata per auras: 4.271. quid struis, aut qua spe Libycis teris otia terris? 4.272. Si te nulla movet tantarum gloria rerum, 4.273.
4.554. Aeneas celsa in puppi, iam certus eundi, 4.555. carpebat somnos, rebus iam rite paratis. 4.556. Huic se forma dei voltu redeuntis eodem 4.557. obtulit in somnis, rursusque ita visa monere est— 4.558. omnia Mercurio similis, vocemque coloremque 4.559. et crinis flavos et membra decora iuventa: 4.560. Nate dea, potes hoc sub casu ducere somnos, 4.561. nec, quae te circum stent deinde pericula, cernis, 4.562. demens, nec Zephyros audis spirare secundos? 4.563. Illa dolos dirumque nefas in pectore versat, 4.564. certa mori, varioque irarum fluctuat aestu. 4.565. Non fugis hinc praeceps, dum praecipitare potestas? 4.566. Iam mare turbari trabibus, saevasque videbis 4.567. conlucere faces, iam fervere litora flammis, 4.568. si te his attigerit terris Aurora morantem. 4.569. Heia age, rumpe moras. Varium et mutabile semper 4.570. femina. Sic fatus, nocti se immiscuit atrae.''. None |4.259. a peering eye abides; and, strange to tell, 4.260. an equal number of vociferous tongues, 4.261. foul, whispering lips, and ears, that catch at all. ' "4.262. At night she spreads midway 'twixt earth and heaven " '4.263. her pinions in the darkness, hissing loud, ' "4.264. nor e'er to happy slumber gives her eyes: " '4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers, 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong, 4.269. or mingle with her word some tidings true. ' "4.270. She now with changeful story filled men's ears, " '4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come, 4.273. Dido, the lovely widow, Iooked his way, 4.274. deigning to wed; how all the winter long 4.275. they passed in revel and voluptuous ease, ' "4.276. to dalliance given o'er; naught heeding now " '4.277. of crown or kingdom—shameless! lust-enslaved! 4.278. Such tidings broadcast on the lips of men |
4.554. uch misery, and with the timely word 4.555. her grief assuage, and though his burdened heart 4.556. was weak because of love, while many a groan 4.557. rose from his bosom, yet no whit did fail 4.558. to do the will of Heaven, but of his fleet 4.559. resumed command. The Trojans on the shore 4.560. ply well their task and push into the sea 4.561. the lofty ships. Now floats the shining keel, 4.562. and oars they bring all leafy from the grove, 4.563. with oak half-hewn, so hurried was the flight. 4.564. Behold them how they haste—from every gate 4.565. forth-streaming!—just as when a heap of corn 4.566. is thronged with ants, who, knowing winter nigh, 4.567. refill their granaries; the long black line ' "4.568. runs o'er the levels, and conveys the spoil " '4.569. in narrow pathway through the grass; a part 4.570. with straining and assiduous shoulder push ''. None
|72. None, None, nan
Tagged with subjects: • Hermes • Hermes, Chthonios
Found in books: Dijkstra and Raschle (2020) 73, 80; Eidinow (2007) 290; Riess (2012) 188, 195, 211
|73. None, None, nan
Tagged with subjects: • Hermes
Found in books: Dijkstra and Raschle (2020) 73; Riess (2012) 208
|74. None, None, nan
Tagged with subjects: • Divinities (Greek and Roman), Hermes • Hermes
Found in books: Bricault et al. (2007) 29; Renberg (2017) 296
|75. None, None, nan
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Herms, mutilation • herm • herms
Found in books: Eidinow (2007) 310; Gygax (2016) 168, 188; Humphreys (2018) 427, 440, 441, 443, 444, 467
|76. None, None, nan
Tagged with subjects: • Hermes • Hermes, Aphrodite and
Found in books: Hitch (2017) 67; Lupu(2005) 57
|77. None, None, nan
Tagged with subjects: • Hermes • Hermes, in demes
Found in books: Humphreys (2018) 401, 1045; Pirenne-Delforge and Pironti (2022) 181
|78. None, None, nan
Tagged with subjects: • Hermes • dedications, to Hermes Eisagogos of Samos
Found in books: Mikalson (2016) 287; Stavrianopoulou (2013) 318