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), Greek Religion and Culture, the Bible, and the Ancient Near East, 25; Brule (2003), Women of Ancient Greece, 35; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 34; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 85; Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 71, 89
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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 | sup>
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 |
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2. Hesiod, Theogony, 26-28, 116-122, 392, 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 a planet • 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: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 72; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 278; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 132; Brule (2003), Women of Ancient Greece, 35; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 34; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 93; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 61, 166, 173, 239; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 92; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 85; Peels (2016), Hosios: A Semantic Study of Greek Piety, 244; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 33, 244, 245, 247, 248; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186; Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 71, 77, 82, 83, 89, 94, 102; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215
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26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα'117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.
392 εἶπε δʼ, ὃς ἂν μετὰ εἷο θεῶν Τιτῆσι μάχοιτο,
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. 5
26 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 | sup>
26 of Helicon, and in those early day 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity,
116 A pleasing song and laud the company'117 of the immortal gods, and those created 118 In earthly regions and those generated 119 In Heaven and Night and in the briny sea. 120 Tell how the gods and Earth first came to be, 121 The streams, the swelling sea and up on high 122 The gleaming stars, broad Heaven in the sky,
392 of daughters who received the godly grace
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. 5
26 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 |
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3. Homer, Iliad, 1.194-1.222, 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, 24.480-24.484, 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 161; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 23; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 33; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 334; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 163; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 79; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 7; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 327; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 95; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 30, 41, 42, 174; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 171; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 68, 69, 73, 80, 145, 162, 173, 181, 187, 273, 302, 327; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 137; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 18, 33, 163, 246; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 323, 324, 333; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 223; Tor (2017), Mortal and Divine in Early Greek Epistemology, 82; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 42; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 172; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 397
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1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη 1.195 οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη 1.196 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε· 1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; 1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; 1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω· 1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. 1.206 τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· 1.207 ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι, 1.208 οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη 1.210 ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί· 1.211 ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ· 1.212 ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 1.213 καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα 1.214 ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν. 1.215 τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 1.216 χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι 1.217 καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· 1.218 ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ. 1.219 ἦ καὶ ἐπʼ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν, 1.220 ἂψ δʼ ἐς κουλεὸν ὦσε μέγα ξίφος, οὐδʼ ἀπίθησε 1.221 μύθῳ Ἀθηναίης· ἣ δʼ Οὔλυμπον δὲ βεβήκει 1.222 δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.
1.400 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
24.480 ὡς δʼ ὅτʼ ἂν ἄνδρʼ ἄτη πυκινὴ λάβῃ, ὅς τʼ ἐνὶ πάτρῃ 24.481 φῶτα κατακτείνας ἄλλων ἐξίκετο δῆμον 24.482 ἀνδρὸς ἐς ἀφνειοῦ, θάμβος δʼ ἔχει εἰσορόωντας, 24.483 ὣς Ἀχιλεὺς θάμβησεν ἰδὼν Πρίαμον θεοειδέα· 24.484 θάμβησαν δὲ καὶ ἄλλοι, ἐς ἀλλήλους δὲ ἴδοντο.
24.677 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 | sup>
1.194 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth, 1.195 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.205 / 1.206 / 1.209 Him then the goddess, bright-eyed Athene, answered:I have come from heaven to stay your anger, if you will obey, The goddess white-armed Hera sent me forth, for in her heart she loves and cares for both of you. But come, cease from strife, and do not grasp the sword with your hand. 1.210 With words indeed taunt him, telling him how it shall be. For thus will I speak, and this thing shall truly be brought to pass. Hereafter three times as many glorious gifts shall be yours on account of this arrogance. But refrain, and obey us. In answer to her spoke swift-footed Achilles: 1.215 It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey 1.220 the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer,
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,
24.480 And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other.
24.677 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 |
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4. Homeric Hymns, To Aphrodite, 45, 82, 84-85, 91-167, 198-199, 209, 212-217, 256-263 (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, at Judgment of Paris • 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 • Homeric Hymn to Hermes • 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), Essays on Ancient Greek Literature and Culture, 540; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 104, 171; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 25, 27, 29; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 97; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 37, 72, 127, 128, 131; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 268, 334; Tor (2017), Mortal and Divine in Early Greek Epistemology, 71, 94
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45 Child whom with Rhea sly Cronus created.
82 He saw her and he wondered at the sight –
84 Had on a robe whose shining brilliancy 85 Capped fire, gorgeous, golden and enhanced
91 Anchises, who said: “Lady queen, may bli 92 Be on you whether you are Artemi 93 Or golden Aphrodite or, maybe, 94 Noble Themis or bright-eyed Athene 95 Or Leto? Does a Grace, p’raps, come to me? 96 (They’re called immortal, seen in company 97 With gods). Or else a Nymph, who’s seen around 98 The pleasant woods, or one, perhaps, who’s found 99 Upon this lovely mountain way up high 100 Or in streams’ springs or grassy meadows? I'101 Will build a shrine to you, seen far away 102 Upon a peak, and on it I will lay 103 In every season some rich offering. 104 Be gracious, granting that all men may sing 105 of my prestige in Troy, my progeny 106 All strong forever after. As for me, 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 143 Put love into his heart. Then Anchises, 144 Thus stricken, said: ”If I can credit these 1
45 Words that you say, if you’re of mortals bred, 146 That Otreus fathered you – that’s what you said – 147 And Hermes brought you here that you might be 148 My wife forever, no-one shall stop me – 149 No god nor man – from having intercourse 150 With you right now, not even if perforce 151 Phoebus shot arrows from his silver bow 152 At me. I’d go into the land below 153 The earth most gladly once I’d broached your bed, 154 O godlike lady.” That is what he said. 155 He took her hand. She threw her glance aside, 156 Her lovely eyes cast down, and slowly hied 157 To the well-spread bed, which was already made 158 With delicate coverings. On it were laid 159 Bearskins and skins of roaring lions he 160 Had killed in that mountainous territory. 161 In bed, each twisted brooch and each earring 162 And necklace he removed – each shining thing – 163 And doffed her girdle and bright clothes and laid 164 Her on a golden-studded seat, then made 165 Love to her, man and goddess – destiny 166 And the gods’ will condoned it – although he 167 Did not know what he did. But at the hour
198 Are the most godlike, being fair of face 199 And tall. Zeus seized golden-haired Ganymede
209 High-stepping horses such as carry men.
212 Would live forever agelessly, atone 213 With all the gods. So, when he heard of thi 214 No longer did he mourn but, filled with bliss, 215 On his storm-footed horses joyfully 216 He rode away. Tithonus similarly 217 Was seized by golden-throned Eos – he, too,
256 The dance among the deathless ones and bed 257 With Hermes and Sileni, hid away 258 In pleasant caves, and on the very day 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 |
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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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 127; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 182
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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 |
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6. Homeric Hymns, To Hermes, 3-20, 24-25, 28-62, 64-93, 95-104, 108-136, 145, 155-175, 178-181, 187-226, 254-255, 260-277, 281, 292, 295-296, 303, 319, 325, 332-364, 368-369, 379, 383-385, 389-402, 406-573 (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 Athens • 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 father of Pan • Hermes, as god of comedy • Hermes, as guide • 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, cult of • Hermes, dead, association with • Hermes, diaktoros • Hermes, dolios/patron of tricks • 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, as youth • Mercury/Hermes, god of eloquence • Mercury/Hermes, in Horace • Mercury/Hermes, in Plautus • Mercury/Hermes, in Vergil • Nilsson, Martin, on Hermes • Nymphs, and 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), Redefining Dionysos, 152; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 203, 236; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 24, 25, 26, 27, 28, 29; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 88, 89, 90, 92, 93, 94, 95, 96, 97; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 61, 62; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 15, 34, 51, 52, 60, 61, 67, 71, 72, 80, 83, 113, 116, 117, 123, 124, 125, 126, 131, 145, 147, 149, 150, 152, 161, 169, 173, 186, 187, 239, 300, 303, 316, 326, 327, 328, 329, 330, 346, 347; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 197; Peels (2016), Hosios: A Semantic Study of Greek Piety, 209, 242, 243, 244, 245, 246, 247, 248, 249, 250; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 281; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 100, 208, 324, 327, 330, 333; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 126, 2491, 2771; Tor (2017), Mortal and Divine in Early Greek Epistemology, 77, 82, 83, 102
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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
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 61 Chatted while they made love, and he related 62 The tale of his famed birth and celebrated
64 The tripods and the cauldrons at her hall. 65 Meanwhile, with other matters he was faced. 66 He took the hollow lyre which he placed 67 Inside his holy cradle. Now he yearned 68 For meat and with sheer trickery he burned 69 As he sprang from the fragrant hall and went 70 To a lookout – on such deeds are rascals bent 71 In dead of night. The sun beneath the land 72 Was setting in the west with horses and 7
3 Their chariot. Hermes now came at a run 74 To the Pierian peaks that lack the sun, 75 Where the gods’ deathless cattle have their stead 76 And on unmown and pleasant grass are fed. 77 And then the son of Maia, he who slew 78 Argos, took fifty beasts that loudly moo 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-, 87 The leaves and all, beneath his feet. Behold, 88 A pair of lightweight sandals. As I told 89 You, this was in Pieria when he 90 Prepared to leave upon his odyssey 91 In his unique way. An old greybeard, though, 92 Tilling his flowering vineyard, saw him go 9
3 Speeding towards the plain as he went through
95 Are digging with bowed shoulders, “ famed Herme 96 Said, “you’ll have plenteous wine when all of these 97 Vines bear fruit. So remember not to see 98 What you in fact have seen, and similarly 99 Be deaf to what you’ve heard and do not say' 100 A word – you’ll not be harmed in any way. 101 At this, he sped his sturdy cattle on. 102 Through many shadowy mountains had they gone, 10
3 Echoing gorges, flowering plains, with night, 104 His holy friend, near over, and daylight, 109 Drove Phoebus’ wide-faced cattle and, still spry, 110 They reached the byres where the roofs loomed very high 111 And troughs before the splendid field, and when 112 He’d fed the loudly-lowing cattle, then 11
3 He drove them close-packed to the byre while they 114 On moist sedge and on lotus chewed away. 115 He heaped a pile of wood and started out 116 To seek the art of fire. He took a stout 117 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 1
24 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 1
28 He’d rolled them to their sides, their life force then 129 He pierced. Then, slice by slice, the meat he slit, 1
30 The rich and fatted meat, then on a spit 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 17
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
178 The two of us. I’m not prepared to be 179 A resident here, as you advise, and bear 180 The shame of not receiving gifts or prayer. 181 Better to live among the gods always,
187 I think that he’ll regret what he has done. 188 Into Pytho’s great house I plan to break 190 And from it I will splendid tripods take 191 And gold and cauldrons, in great number, too, 192 And much bright iron and apparel. All this you 19
3 May see.” That’s what they said, each to the other, 194 Hermes the son of Zeus and his royal mother, 1
95 Maia. When early Dawn brought light to men 196 From the deep-flowing Oceanus, then 197 Phoebus Apollo came to Onchestus, 198 The holy, sweet grove of Gaieochus, 199 The roaring Lord of Earth and there he found 200 An old man who along the trodden ground 201 From the courtyard fence his beast was pasturing. 202 The glorious Hermes said the following: 20
3 “Old man, who weed the grassy land, I came 204 Out of Pieria with just one aim - 205 Cattle, all cows, with curving horns – I own 206 Them all. The pitch-black bull grazed all alone. 207 Four fierce-eyed hounds, though, shadowed them like men, 208 All of one mind. The dogs and bull were then 209 All left behind – surprisingly. And yet 210 The cows left the sweet pasture at sunset. 211 Tell me, have you seen someone passing by 212 Behind these cows? The old man answered: “Why, 21
3 My friend, it’s hard to tell all one can see. 214 So many pass through this locality, 215 Some bent on bad, some good. It’s hard to know 216 Each one. While digging in my vineyard, though, 217 Till sunset, I believe, sir, that I spied 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 2
24 A long-winged bird and knew the progeny 225 of Zeus had stolen them. So then with speed 226 He went to splendid Pylos in his need
254 Although he was so craftily arrayed 255 And but a babe. Through that great cavity 262 Said: ‘Infant, lying in your cot, lest we 26
3 Fall out, tell me about my beasts. I’ll fling 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
292 This night, I think, you’ve plundered many a seat, 2
95 His herds and thick-fleeced sheep in your great thirst 296 For flesh. Come in now, leave your cot, your cursed
30
3 A wretched envoy, and immediately
3
3
3 For us to think about?” In his reply
3
34 Apollo said: ”Father, the time is nigh
3
35 For you to hear this weighty tale, although
3
36 You chide me for my love of spoil. But lo!
3
37 Here is a child whom, after journeying long,
3
38 I found, a downright plunderer, among
3
39 Cyllene’s hills. Such pert audacity
340 Among both gods and men I’ve failed to see –
341 Though many men deceive. He pirated
342 My cattle from their meadow, then he led
34
3 Them west to the shore of the loud-roaring sea
344 And straight to Pylos. Like a prodigy
345 of some smart sprite, these traces were twofold.
346 The cattle’s tracks, the black dust clearly told,
347 Led to the flowery lea. But that strange thing
348 That led them seemed to have been travelling,
349 Outside the path upon the sandy ground,
350 On neither hands nor feet. He must have found
351 Some other means – in slender oaks maybe.
352 The dust showed all these tracks perceptibly.
35
3 After the sandy trek, though, not a trace
354 Could be detected on the ground’s hard face.
355 But as he drove the wide-browed cattle straight
356 To Pylos, someone saw him. When the gate
357 He’d quietly closed behind them, craftily
358 By twists and turns he went back home, then he
359 Lay in his cradle, still as the dark night,
360 In his dim cave – no keen-eyed eagle might
361 Have spotted him. Then much he rubbed his eye
362 And bluntly spoke out as he planned his lies:
36
3 “I have not seen or heard of them; no man
3
64 Has told me of them, so of them I can
38
3 The finely-decked Olympian drapery!
384 One day I’ll punish him, strong though he be,
385 For this harsh grilling. Now, though, give your aid
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
39
3 And show where he had left the sturdy herd.
394 Zeus nodded. Good Hermes obeyed his word,
3
95 For Zeus’s will prevailed. And then his two
396 Fine sons for sandy Pylos made and through
397 The ford of Alpheius and the fields they came
398 Up to the high-roofed byre where those same
399 Beasts were brought up. Then to the rocky cove 400 Went Hermes and the hardy herd he drove 401 Into the light. Now Phoebus glanced aside 402 And in the precipitous rock cowhides he spied
406 Your growing’s almost at its utmost length.” 407 With hardy osier cords he tried to bind 408 His hands. About each other, though, they twined 409 And grew beneath their feet immediately 410 And hid the wild beasts through the trickery 411 of Hermes. Phoebus gaped in great surprise. 412 Then furtively the Argos-Slayer’s eye 41
3 Bent to the ground and flashed like fire as he 414 Desired to hide himself. Yet easily 415 He soothed the son of glorious Leto, stern 416 Though he yet was. He tried each string in turn 417 When he took up the lyre and he produced 418 A sound wondrous to hear and it induced 419 Phoebus to laugh with joy, and that sweet sound 420 of glorious music touched his heart; around 421 His soul a tender longing grew as he 422 Sat listening. Now, playing beautifully, 42
3 Hermes plucked up his nerve and stood nearby 4
24 Phoebus’ left side and, as he warbled high, 425 Began to sing, and lovely was the sound. 426 of the deathless gods he sang and of the ground, 427 Their birth and how the portions came to be 4
28 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
3 A boundless longing seized Phoebus, and so 4
34 With winged words he said to Hermes: “O 4
35 Beast-slayer, busy rogue, friend of the feast, 4
36 The song you sing’s worth fifty cows at least. 4
37 This problem can be settled, I believe, 4
38 Amicably. Therefore, please give me leave, 4
39 O clever one, to know if this great thing 440 Was yours from birth or did you learn to sing 441 With some god’s teaching? For it’s marvellous, 442 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 447 And restful sleep. I am a satellite 448 of the Olympian Muses who delight 449 In song and dance and in the thrilling cry 450 And full-toned chant of flutes. However, I 451 Have never liked those clever feats before 452 One hears at young men’s sprees. Now I adore 45
3 Your sound. I marvel at how well you play. 454 But sit down, since, though born but yesterday, 455 You have such skills. Lend a respectful ear 456 To counsel which from your elders you’ll hear. 457 Among the gods, you, and your mother too, 458 Shall have renown. This shall I tell to you 459 Directly. By this cornel-shaft, you’ll be, 460 Among the gods, a leader – dignity 461 And glorious gifts I’ll give you. Nor will I 462 Deceive you ever.” Hermes, in reply, 46
3 Said craftily: Your questions to me are 4
64 Most careful, o you who work from afar. 465 I am not jealous that you want a part 466 In my great skill: today I shall impart 467 This fact to you. I wish to be a friend 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 479 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 4
95 Heifers and bulls galore. Though you’ve a bent 496 For greed, you’ve no need to be violent 497 And angry. He held out the instrument. 498 Apollo took it and, unhesitant, 499 Proffered to him his whip that shone so bright 500 And made him keeper of the herds. Delight 501 Caught Hermes as he took it while Apollo 502 Took up the lyre and placed it in the hollow 50
3 of his left arm and tested every string 504 With the plectrum one by one. And did it sing 505 As he so sweetly trilled! Subsequently 506 They took the herd back to the sacred lea, 507 Then sped to snowy Olympus once again, 508 Delighting in the lyre. Wise Zeus then 509 Was glad and joined those two in amity. 510 And since that time Hermes continually 511 Loved Phoebus, having given the instrument 512 To him as token. More than competent 51
3 Was he in playing it. But he now found 514 Another cunning art – the pipes, whose sound 515 Is heard afar. Phoebus said to him: “Guide 516 So full of cunning, I am terrified 517 That you will steal the lyre and the curved bow, 518 For Zeus has authorized that you shall go 519 And travel through the fruitful earth to trade 520 With men. But if a mighty oath you made 521 Among the gods by nodding of your head 522 Or by the potent waters which the dead 52
3 Traverse, you’ll please me well and comfort me. 5
24 Then Hermes bowed his head in surety 525 That he’d not steal whatever he possessed 526 Or near his mighty house. Phoebus professed 527 His friendship with the lad and vowed he’d love 5
28 Not one of those immortals high above 529 The earth nor any Zeus-born mortals more. 5
30 Zeus sent an eagle then, and Phoebus swore: 5
31 “To all the gods above I shall impart 5
32 You as a token that within my heart 5
3
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 540 By any other god but Zeus alone. 541 As pledge a great and solemn oath I swore 542 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 552 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 5
64 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. 569 If you teach this to someone else, he’ll hear 570 Your answer often, if he wins good cheer. 571 Take these and tend your roving, horned herd, 572 All steeds and patient mules.” That was his word. ' None |
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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), Wonder and the Marvellous from Homer to the Hellenistic World, 97; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56
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50 ἔσταν ἄρ’ ἐκπληγέντες: ὃ δ’ ἐξαπίνης ἐπορούσας'' None | sup>
50 He was a shaggy bear, rapaciously'' None |
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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), Essays on Ancient Greek Literature and Culture, 188, 194, 196, 741; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 84, 113
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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 comedy • 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 • Herms • 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 • Thoth, and Hermes • animals, Hermes and • associated with Hermes • boundary stones/stone piles/funerary markers associated with Hermes • herdsman, nomios/Hermes, protector of herds • herms • magical hymn to Hermes • 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), Time and Space in Ancient Myth, Religion and Culture, 87, 197; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7, 254; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 265, 732; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 166; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 482; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 281; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 235; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 18, 19; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 27; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 7; Hesk (2000), Deception and Democracy in Classical Athens, 35; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 289; Keith and Myers (2023), Vergil and Elegy. 88; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 122; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 327; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 98; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29, 30, 33, 56; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 165; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 310, 311; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 171; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 67, 69, 70, 71, 73, 74, 75, 76, 104, 128, 129, 130, 144, 164, 165, 173, 175, 177, 178, 179, 180, 181, 182, 184, 185, 302, 342, 347; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 31, 56, 59, 63, 139; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 137; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 100; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 151; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 330, 331, 396; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 203, 223, 256; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 31, 58; Tor (2017), Mortal and Divine in Early Greek Epistemology, 66, 94, 257, 351; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 367; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 207; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 130; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215, 395, 396, 397
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10. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hermes • Hermes, as cattle thief • Hermes, as father of Pan • Hermes, erotic, see also erotic context • Homeric Hymn to Hermes • Nymphs, and Hermes
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 27; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 25; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 39, 131
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11. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Alcaeus, Hymn to Hermes • Herakles/Heracles/Hercules, and Hermes • Hermes • Hermes, Apollo and • Hermes, Olympia and • Hermes, as cattle thief • Hermes, birth • Homeric Hymn to Hermes • Mercury/Hermes, and Venus/Aphrodite
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 24, 26, 27, 28; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 164; Hitch (2017), Animal sacrifice in the ancient Greek world, 196; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 97, 100; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 50, 142; Peels (2016), Hosios: A Semantic Study of Greek Piety, 209, 245; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 65; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215
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12. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 117; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 62
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13. Aeschylus, Agamemnon, 515, 1566-1567 (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), Tracking Hermes, Pursuing Mercury, 239; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 197; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 117; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 203
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515 Ἑρμῆν, φίλον κήρυκα, κηρύκων σέβας,' ' None | sup>
515 And Heroes our forthsenders, — friendly, once more ' ' None |
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14. 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), Saviour Gods and Soteria in Ancient Greece, 139; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 182, 240, 338; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 120; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 331
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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 | sup>
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 |
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15. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 124; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 166
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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 | sup>
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 |
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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: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 182
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17. 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), Aspects of Death and the Afterlife in Greek Literature, 43; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 182; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212
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18. 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), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228, 229; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 248, 348; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 331
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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. Choru743 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 |
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19. Euripides, Bacchae, 615 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 168
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615 οὐδέ σου συνῆψε χεῖρε δεσμίοισιν ἐν βρόχοις; Διόνυσος'' None | sup>
615 Did he not tie your hands in binding knots? Dionysu'' None |
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20. 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), Essays on Ancient Greek Literature and Culture, 188; Gaifman (2012), Aniconism in Greek Antiquity, 83, 305; Mikalson (2003), Herodotus and Religion in the Persian Wars, 167, 187; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 37, 38, 73, 131, 227, 283, 284; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 333, 334
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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 | sup>
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 |
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21. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes • Hermes Psychopompos
Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 215; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 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 |
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22. 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), Tracking Hermes, Pursuing Mercury, 299; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 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 |
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23. Sophocles, Ajax, 90, 117 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Pausanias, on Hermes Agoraios
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 423; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 84
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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 |
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24. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 392; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 228; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 351
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110 O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored,'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 |
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25. 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), Aniconism in Greek Antiquity, 67, 84; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 439; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 45, 227, 228; Parker (2005), Polytheism and Society at Athens, 19; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 331, 333, 338; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 134; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 336
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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 | sup>
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 |
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26. Xenophon, Hellenica, 1.4.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Herms • herms
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 183; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 171
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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 |
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27. 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), Plutarch's Cities, 134; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 337
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28. 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), Tracking Hermes, Pursuing Mercury, 116; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 248
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29. 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), Redefining Dionysos, 152; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 105; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 353
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30. 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), Tracking Hermes, Pursuing Mercury, 103; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 119, 338
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31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Hermes • Hermes Agoraios
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 427; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 59; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 22
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32. 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), The Oxford Handbook of Ancient Greek Religion, 167; Hesk (2000), Deception and Democracy in Classical Athens, 35; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 442; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 99, 101; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 304; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 68, 138, 309, 318, 321, 342; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 342
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33. 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), Essays on Ancient Greek Literature and Culture, 598; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 159; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 249; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 105; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 69, 96, 101, 102, 104, 113, 337; Parker (2005), Polytheism and Society at Athens, 20; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 259; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 341, 342, 362
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34. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 89, 105; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 36, 97, 113, 115, 300, 312, 343; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 354, 355, 356, 361
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35. 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), Tracking Hermes, Pursuing Mercury, 116; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 209, 338
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36. 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), Tracking Hermes, Pursuing Mercury, 113; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 338
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37. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 183; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 86; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 100, 113; Parker (2005), Polytheism and Society at Athens, 19; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 304; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 129; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 330
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38. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 86; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113
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39. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 121; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 36
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40. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 135
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41. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hermes • Hermes, • Hermes, and cloaks • Hermes, cult of • herdsman, philetes/Hermes, cattle thief
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 160; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 71; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 83, 84, 86
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42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes (god) • Hermes Trismegistos,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 298; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 66
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43. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 86; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 276
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44. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hermes
Found in books: Keith and Myers (2023), Vergil and Elegy. 52; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 205
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45. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hermes • Mercury/Hermes, and the sea • herm
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 184, 187; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 285
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46. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 80, 124; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 114, 115, 166
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47. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hermes, and death • herm • herms
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 373, 374; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 267
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48. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hermae • herm / double herm
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 158; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 63
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49. Diodorus Siculus, Historical Library, 1.18.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Divine being, Hermes • Hermes, and Anubis
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 216; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 45
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1.18.1 \xa0Now Osiris was accompanied on his campaign, as the Egyptian account goes, by his two sons Anubis and Macedon, who were distinguished for their valour. Both of them carried the most notable accoutrements of war, taken from certain animals whose character was not unlike the boldness of the men, Anubis wearing a dog's skin and Macedon the fore-parts of a wolf; and it is for this reason that these animals are held in honour among the Egyptians."" None |
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50. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Shepherd of Hermas • herm / double herm
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 155; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 538
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1.1 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue.
1.1 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; 1.1 but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; ' None |
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51. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 61; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 323
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52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hermes • Mercury/Hermes, and rhetoric • Mercury/Hermes, as god of intertextuality • Mercury/Hermes, in Vergil
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 18; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 174
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53. 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), Redefining Dionysos, 132; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 290; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 328; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 244; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
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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 | sup>
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 |
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54. New Testament, 1 Corinthians, 7.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Shepherd of Hermas • Shepherd of Hermas, The
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 96; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 185
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7.5 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.'' None | sup>
7.5 Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control."" None |
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55. New Testament, 1 Timothy, 5.17, 6.6-6.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hermas • Shepherd of Hermas • Shepherd of Hermas, inscription
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 231, 354; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 74, 538; Nasrallah (2019), Archaeology and the Letters of Paul, 137
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5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
6.6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7 οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9 οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10 ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.'' None | sup>
5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
6.6 But godliness with contentment is great gain. ' "6.7 For we brought nothing into the world, and we certainly can't carry anything out. " '6.8 But having food and clothing, we will be content with that. 6.9 But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. '' None |
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56. New Testament, Acts, 14.11-14.13, 16.13, 16.16-16.18, 19.24, 19.27-19.28, 19.34-19.35 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermas • Hermes • Hermes/Zeus • Pagan gods, Hermes • Zeus, and Hermes • thought, Hermes
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 311; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46; Levine Allison and Crossan (2006), The Historical Jesus in Context, 375; Levison (2009), Filled with the Spirit, 348; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604, 615
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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.
16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
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.
19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν,
19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων.
19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς;'' None | sup>
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.
16.13 On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
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.
19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen,
19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"
19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? '' None |
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57. New Testament, Ephesians, 2.19, 4.4-4.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hermas • Shepherd of Hermas, The • Shepherd of Hermas, Use of Ephesians
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 112; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 179, 183, 185
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2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5 εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6 ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.'' None | sup>
2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God,
4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5 one Lord, one faith, one baptism, 4.6 one God and Father of all, who is over all, and through all, and in us all. '' None |
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58. New Testament, Romans, 1.11, 16.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hermas • Shepherd of Hermas • Shepherd of Hermas, Authorship
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 300; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 387; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 73
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1.11 ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς,
16.14 ἀσπάσασθε Ἀσύνκριτον, Φλέγοντα, Ἑρμῆν, Πατρόβαν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς.'' None | sup>
1.11 For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
16.14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. '' None |
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59. New Testament, Titus, 1.6-1.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hermas • Shepherd of Hermas • Shepherd of Hermas, The
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 74, 410; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
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1.6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. 1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ,'' None | sup>
1.6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. ' "1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; "' None |
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60. New Testament, Mark, 5.19, 6.52 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hermas • Hermes • Shepherd of Hermas, Use of Mark
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 99; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 221; Levine Allison and Crossan (2006), The Historical Jesus in Context, 375
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5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε.
6.52 καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη.'' None | sup>
5.19 He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you."' "
6.52 for they hadn't understood about the loaves, but their hearts were hardened. "' None |
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61. Plutarch, Cimon, 13.7-13.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Stoa of the Herms • Stoa of the Herms (Athens)
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 142; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 74
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13.7 λέγεται δὲ καὶ τῶν μακρῶν τειχῶν, ἃ σκέλη καλοῦσι, συντελεσθῆναι μὲν ὕστερον τὴν οἰκοδομίαν, τὴν δὲ πρώτην θεμελίωσιν εἰς τόπους ἑλώδεις καὶ διαβρόχους τῶν ἔργων ἐμπεσόντων ἐρεισθῆναι διὰ Κίμωνος ἀσφαλῶς, χάλικι πολλῇ καὶ λίθοις βαρέσι τῶν ἑλῶν πιεσθέντων, ἐκείνου χρήματα πορίζοντος καὶ διδόντος.' ' None | sup>
13.7 ' ' None |
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62. 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), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 55; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 439; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 174; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 227; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 145, 146, 149
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63. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Divine being, Hermes • Hermes
Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 173; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 274
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64. 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 et al. (2022), Theatre and Autocracy in the Ancient World, 157, 158; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 134, 151; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 224; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 42
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65. 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), Plutarch's Cities, 156, 164; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 100
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66. 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), Tracking Hermes, Pursuing Mercury, 75; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 368
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67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Herms • dedications, to Hermes Hegemonios
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 66; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 139
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68. Apuleius, The Golden Ass, 11.8, 11.13 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos, • Hermes, Hermes Perpheraios • Zeus, and Hermes
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 369; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 202; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 162; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 107
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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 |
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69. 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, 8.16.1, 8.17.1, 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, birth • 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), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 100; Gaifman (2012), Aniconism in Greek Antiquity, 54, 66, 67, 68, 69, 233, 305, 306; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 139; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 54; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 235; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 143; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 36, 45, 227, 228, 237, 241, 273, 286, 300; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 94, 171; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 328; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 82, 83; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 362; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 342, 343
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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 | sup>
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 |
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70. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos,
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 263; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 311
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71. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 222; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 174
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72. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermas • Shepherd of Hermas • Shepherd of Hermas, theology
Found in books: Esler (2000), The Early Christian World, 511; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 91, 92, 97, 223, 225; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 151; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 55
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73. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermas • Hermas, Shepherd of • Hermes • Sheperd of Hermas, • Shepherd of Hermas • Shepherd of Hermas, Community • Shepherd of Hermas, The • Shepherd of Hermas, Use of Ephesians • Shepherd of Hermas, theology
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 112, 303; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Esler (2000), The Early Christian World, 510, 511; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 89; Huttner (2013), Early Christianity in the Lycus Valley, 162; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 90, 91, 92, 93, 97, 222, 223, 227, 352; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 179, 183, 185
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74. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hermes
Found in books: Bernabe et al. (2013), Redefining Dionysos, 152; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319
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75. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos
Found in books: Esler (2000), The Early Christian World, 76; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 92
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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 |
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76. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hermes • Hermes Trismegistos • Hermes Trismegistos,
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 60; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 277; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 352; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 27
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77. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hermes Trismegistus • Hermes, Trismegistus
Found in books: O'Brien (2015), The Demiurge in Ancient Thought, 196; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 177
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78. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 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), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 266, 277; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 79, 176, 265, 348, 356; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 137, 139, 140; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 294, 295, 297, 302, 303; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 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
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79. 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), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 346; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 145
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80. 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), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 346; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 109
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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 |
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81. 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), Panthée: Religious Transformations in the Graeco-Roman Empire, 155; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 202; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 96, 109
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82. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Hermes
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 82; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 28
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83. Aeschines, Or., 3.183
Tagged with subjects: • Stoa of the Herms (Athens) • herms
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 176; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 267
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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 |
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84. Demosthenes, Orations, 20.131, 48.54, 54.39
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Hermes • Hermes, oaths invoking • Herms, mutilation • mutilate, mutilation of the Herms
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 133; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 328; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 310; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 427; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 83; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 259, 309
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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 |
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85. 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), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 183; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 788, 973; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 66, 211; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 125, 155
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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 |
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86. 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), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 73; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 679, 749, 985, 1183; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 223, 224; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 125, 126; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 195
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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 |
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87. 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), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 187; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 156; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 329; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 107
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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 |
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88. 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), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 41; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173, 176, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188
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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 4.274 Ascanium surgentem et spes heredis Iuli 4.275 respice, cui regnum Italiae Romanaque tellus 4.276 debentur. Tali Cyllenius ore locutus 4.277 mortalis visus medio sermone reliquit, 4.278 et procul in tenuem ex oculis evanuit auram.
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 | sup>
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 |
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89. None, None, nan
Tagged with subjects: • Hermes • Hermes, Chthonios
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 73, 80; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 290; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 188, 195, 211
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90. None, None, nan
Tagged with subjects: • Hermas • Hermas, Shepherd of • Hermes • Hermes (god) • Shepherd of Hermas • Shepherd of Hermas, Authorship • Shepherd of Hermas, Community • Shepherd of Hermas, Dating • Shepherd of Hermas, Provenance • Shepherd of Hermas, Transmission • Shepherd of Hermas, and Church identity • Shepherd of Hermas, and repentance • Shepherd of Hermas, date of composition • Shepherd of Hermas, theology
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 297, 301, 302, 303, 305; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Esler (2000), The Early Christian World, 509, 510, 511; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 154; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 90, 92, 97, 142, 221, 222, 223, 224, 225, 228, 235, 354, 355, 398, 402; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 55, 96
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91. None, None, nan
Tagged with subjects: • Hermes
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 73; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 208
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92. None, None, nan
Tagged with subjects: • Divinities (Greek and Roman), Hermes • Hermes
Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 29; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 296
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93. None, None, nan
Tagged with subjects: • Andokides, genos, Herms/Mysteries • Herms, mutilation • herm • herms
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 310; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 168, 188; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 427, 440, 441, 443, 444, 467
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94. None, None, nan
Tagged with subjects: • Hermes
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 80; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 191, 198
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95. None, None, nan
Tagged with subjects: • Hermes • Hermes, Aphrodite and
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 67; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 57
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96. None, None, nan
Tagged with subjects: • Hermes • Hermes, in demes
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 401, 1045; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 181
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97. None, None, nan
Tagged with subjects: • Hermes • dedications, to Hermes Eisagogos of Samos
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 287; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 318
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98. None, None, nan
Tagged with subjects: • Hermes, genealogy • Herms, mutilation
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 310; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 678
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99. None, None, nan
Tagged with subjects: • Shepherd of Hermas, The • Shepherd of Hermas, and Church identity • Shepherd of Hermas, and Church order
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 172; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 179
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