subject | book bibliographic info |
---|---|
hero | Bernabe et al., Redefining Dionysos (2013) 26, 27, 31, 34, 76, 85, 89, 90, 91, 93, 94, 133, 134, 135, 139, 195, 239, 246, 250, 257, 369, 374, 375, 376, 379, 381, 382, 389, 390, 392, 401, 402, 403, 404, 410, 411, 412, 470, 475, 479 Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 17, 27, 28, 31, 93, 107, 187, 262, 289 Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 23, 25, 55, 133 Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 10 Fielding, Transformations of Ovid in Late Antiquity (2017) 94, 199, 204 Harrison, Brill's Companion to Roman Tragedy (2015) 17, 48, 49, 51, 53, 57, 58, 60, 61, 86, 112, 115, 179, 180, 186, 188, 191, 194, 202, 203, 204, 205, 209, 220, 247, 248, 254, 294, 300, 303, 306, 325, 334, 352, 355, 361, 362, 376 Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 265, 355, 399, 402, 407, 602, 628, 631, 636, 666, 667, 674, 691, 693, 701, 702, 704, 706, 738, 748, 752, 753, 794, 795, 802, 805, 815, 887, 912, 913, 914, 922, 950, 985, 991, 1070, 1127, 1152, 1153, 1157, 1158, 1185, 1189, 1200 Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 38, 109, 191 Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 3, 4, 7, 10, 11, 12, 13, 14, 18, 21, 22, 23, 24, 25, 29, 31, 38, 43, 44, 53, 71, 76, 95, 107, 110, 120, 145, 148 MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 44 Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 603, 625, 651, 666, 670, 671, 758, 787, 897, 901 Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 38, 98, 158 Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 110, 119 Putnam et al., The Poetic World of Statius' Silvae (2023) 23, 41 Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 83, 85, 192, 224, 267, 268, 269, 276, 293, 302, 303, 350, 363 Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 121, 122 Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 181, 182, 188, 191, 194, 258, 269, 276, 320 |
hero', syme, ronald, 'synecdochic | Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 53, 77, 108, 109, 153, 154 |
hero's, portion at sacrifice, animal victim | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 179, 180, 181, 182, 185, 202 |
hero's, tomb, blood, poured on the | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 136, 176, 185, 236, 300 |
hero, achilles | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 133 |
hero, achilles, as an epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 322 |
hero, achilles, dual character as both god and | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 71, 99, 101, 102, 127, 222 |
hero, achilles, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154, 155, 157, 158, 160, 162, 399, 400, 401, 554, 555 |
hero, adrastus | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 18, 185, 186, 187 |
hero, aeneas | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 225 Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 202, 387 |
hero, aeneas, homeric | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 220, 473, 475, 484 |
hero, agamemnon | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 201, 223 |
hero, agamemnon, as | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 96, 119, 120, 121, 122, 123, 124, 125, 126, 127 |
hero, aischylos, worshipped as a | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 116, 118 |
hero, ajax, as an epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 321, 322, 323, 324, 325, 326, 327, 328, 331 |
hero, aletes, mythical | Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 193, 194 |
hero, aleximachos of amorgas | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 391 |
hero, alkimachos | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 198, 203 |
hero, amphiaraos, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 469 |
hero, amphictyon, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 275 |
hero, amynon | Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 288 |
hero, and alexander the great hercules | Roller, A Guide to the Geography of Pliny the Elder (2022) 209, 340 |
hero, and asclepius god | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 152, 153 |
hero, and asclepius god, statues of | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 159 |
hero, and leander, musaeus | Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 435, 480 Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 142 |
hero, and seer, amphilochos, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 125, 520, 522 |
hero, and sparta, eponymous | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 156, 157 |
hero, and theban appropriation of kopais traditions, teneros, theban | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 365, 366, 367, 368, 369, 370, 371 |
hero, antiochos, tribal | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 108 |
hero, antiochus, the eponymous | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 224 |
hero, archegetes, besa | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 3, 291 |
hero, archegetes, rhamnous | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 129, 139, 188 |
hero, aristotle, and the tragic | Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 199 |
hero, as a concept, culture | Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 83, 95, 96 |
hero, at antisara | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133, 143, 165, 239 |
hero, at hellotion | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 138, 161 |
hero, at hellotion, heroines, of the | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 161 |
hero, at pyrgiliom | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133, 143, 165, 239 |
hero, at the haie | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 133, 134, 142, 165, 239 |
hero, at the salt-pan, salt | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 176, 180 |
hero, autolykos, argonaut | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 475, 522 |
hero, bacchus, as deified | Xinyue, Politics and Divinization in Augustan Poetry (2022) 139, 140, 170, 171, 192 |
hero, becoming, goat see also kid god or | Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 114, 115, 116, 123, 128 |
hero, bellerophontes, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476 |
hero, biblical | Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 125 |
hero, birth of at ismenion, teneros, theban | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 372, 373, 374, 375, 385 |
hero, bishop of hierapolis? | Huttner, Early Christianity in the Lycus Valley (2013) 371 |
hero, boiotos, eponym | Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 18, 37, 38, 89, 90, 94, 133, 134, 146 |
hero, bones, bones | Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 49 |
hero, bones, of | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 79, 94, 198, 211 |
hero, cain gnostic | Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 269, 271 |
hero, chios, eponymous | Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 83, 85 |
hero, chrysaor, mythical | Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 193, 194, 195 |
hero, chryseis, homeric | Harrison, Brill's Companion to Roman Tragedy (2015) 154 |
hero, comic | Bernabe et al., Redefining Dionysos (2013) 374, 375, 376, 379, 382 |
hero, comic, hero, | Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 238, 244, 256, 259, 267, 268, 269, 270, 277, 281, 283, 284, 293, 294, 296, 301, 302, 303, 309, 350, 363 |
hero, creon, as a political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338 |
hero, cult | Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 18, 19, 33, 72, 74, 77, 160, 161, 162, 205 Fletcher, Performing Oaths in Classical Greek Drama (2012) 118, 121, 242 Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 30 Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 28, 179, 181, 182, 184, 186, 187, 198 Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 121, 222, 223 Tor, Mortal and Divine in Early Greek Epistemology (2017) 275 Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 445 |
hero, cult, adrastos | Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 158, 159, 160, 161, 162, 168, 174, 175, 176, 177 |
hero, cult, cult | Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 103 |
hero, cult, cult places | Rüpke, The individual in the religions of the ancient Mediterranean (2014) 128, 132, 196, 197, 223, 467 |
hero, cult, for athletes | Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 19, 25 |
hero, cult, for founders | Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 18, 22, 25 |
hero, cult, mystery cult, and | Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 223 |
hero, cults | Wolfsdorf, Early Greek Ethics (2020) 551, 552 |
hero, cults, divine honours for kings, different from | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 36, 166 |
hero, cults, for kings? | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 17 |
hero, cults, greek literature and practice | Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 179 |
hero, cults, pollution | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 390 |
hero, cults, post-mortem | Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 56 |
hero, cynic | Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 609 |
hero, danaos, greek | Rizzi, Hadrian and the Christians (2010) 143 |
hero, despair, of | Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 180 |
hero, dexion | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 152, 153 |
hero, diomedes, homeric | Harrison, Brill's Companion to Roman Tragedy (2015) 117, 122, 245 |
hero, divinities, greek and roman, seven against thebes cult | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 674 |
hero, doctor, orgeones of | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 40 |
hero, doctor, sanctuary of | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 32 |
hero, echetlaeus, local | Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 239, 240 |
hero, eleusis | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 147 |
hero, enemy, worshipped as | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 198 |
hero, epiphany, of | Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 216 |
hero, eponymos | Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 27, 28, 29, 31, 33, 34, 35, 37, 38, 39, 40, 41, 42, 43, 44, 45, 47, 48, 187 |
hero, eponymous | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152 Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69, 71 |
hero, erechtheus, as tribal | Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 89 |
hero, essenes, martyr as | Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 288 |
hero, female | Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 210 |
hero, fights eleusinians, eponymous | Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69 |
hero, founding | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 191 |
hero, games, eponymous | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 218 |
hero, giton, epic, as | Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 226 |
hero, glaucus | Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 22, 23, 59, 193, 203, 204, 205, 207 |
hero, glaukos, mythical | Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 27, 182, 186, 193, 194 |
hero, grattius has four of them, culture | Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 198 |
hero, grave, of | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 70, 79, 82, 88, 95, 96, 97, 107, 118, 126, 184, 188, 338 |
hero, greek | Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 899 |
hero, helenos, greek | Rizzi, Hadrian and the Christians (2010) 142, 143 |
hero, heracles/hercules | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 74, 157, 188, 189, 194, 195, 198, 201, 202 |
hero, heraclitus, cynic | Pinheiro et al., Philosophy and the Ancient Novel (2015) 51 |
hero, herakles, divine | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 113, 242, 249, 269, 513 |
hero, herakles, dual character as both god and | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21, 85, 86, 98, 99, 101, 127, 171, 208, 219, 220, 221, 225, 226, 238, 239, 297, 331, 333 |
hero, herakles, god/mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 13, 201, 372, 377, 378, 384, 404, 435 |
hero, hercules | Roller, A Guide to the Geography of Pliny the Elder (2022) 38, 113, 114, 130, 169, 175, 203, 204, 205, 251, 254, 276, 352, 358 |
hero, hercules, herakles, greek | Rizzi, Hadrian and the Christians (2010) 127 |
hero, heroism, | Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 127, 130, 135, 137, 142, 177, 218, 219, 220, 221, 222, 223, 224, 225, 227, 229, 230 |
hero, hippocrates, as a | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 66 |
hero, hippokrates, worshipped as | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 104, 105, 123 |
hero, homer, worshipped as | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 206 |
hero, hymenaeus, the | Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 56 |
hero, hyttenios | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 62 |
hero, imitation, of the | Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 151 |
hero, in atrahasis, enlil | Feldman, Judaism and Hellenism Reconsidered (2006) 45 |
hero, in elis, sosipolis, as a | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 164 |
hero, in exile, ovid, as epic | Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 254 |
hero, in gilgamesh, utnapishtim | Feldman, Judaism and Hellenism Reconsidered (2006) 45 |
hero, in karia and lykia, tlepolemos, herakleid | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 248 |
hero, in thorikos, sosineos, as a | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 8, 163 |
hero, in utnapishtim, gilgamesh, parallel with homer | Feldman, Judaism and Hellenism Reconsidered (2006) 47 |
hero, in varro, hercules, as problem-solving culture | Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 113 |
hero, inachos, greek | Rizzi, Hadrian and the Christians (2010) 143 |
hero, ion, eponymous | Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 21, 158, 166, 201 |
hero, jason, legendary | Gruen, Ethnicity in the Ancient World - Did it matter (2020) 31, 74 |
hero, kadmos, greek | Rizzi, Hadrian and the Christians (2010) 143 |
hero, kaukon, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 34, 35 |
hero, kephalos | Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 631 |
hero, king, eponymous | Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 67, 69 |
hero, kouroi and, epic | Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 12, 13 |
hero, kraterophron, cult herakles, god/mythological epithet | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 86 |
hero, kyzikos, city, kyzikos | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 69 |
hero, labors of hercules | Roller, A Guide to the Geography of Pliny the Elder (2022) 211, 244, 245, 251, 268, 334, 401 |
hero, lakedaimon | Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 227 |
hero, lindos | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 241, 244, 245, 263, 264 |
hero, lynkeus, argive | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 176 |
hero, marathon | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 261 |
hero, memnon, greek | Rizzi, Hadrian and the Christians (2010) 58 |
hero, miletus, eponymous | Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 71, 72 |
hero, mopsos, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 125, 126 |
hero, moral | Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653 |
hero, mortal side of | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21, 85, 98, 126, 127, 222, 225, 233, 234, 235, 238, 239, 331, 332, 333, 334, 339 |
hero, mucius scaevola, as lone | Langlands, Exemplary Ethics in Ancient Rome (2018) 21 |
hero, mythological | Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 8, 55, 56, 66 Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 610 |
hero, national, romance | Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 81, 82, 83, 84, 85, 86 |
hero, neoptolemus, as an epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 328, 329, 330, 331, 332 |
hero, nestor, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 153, 154, 155 |
hero, no panathenaic connection, eponymous | Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 66, 70 |
hero, odysseus | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 169, 191, 212 |
hero, odysseus, as an epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 331, 332, 333 |
hero, odysseus, greek | Rizzi, Hadrian and the Christians (2010) 29 |
hero, odysseus, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 11, 71, 154, 156, 159, 161, 162, 278, 398, 399, 400, 401, 404, 405, 493, 554, 555, 561 |
hero, oedipus, as a political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338 |
hero, oedipus, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 14, 180, 513 |
hero, of abdera, timasius | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
hero, of aegina, aeacus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 23, 77, 130, 176, 192 |
hero, of aegina, peleus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 61, 130, 176 |
hero, of aegina, telamon | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 23, 77, 130, 176 |
hero, of alexandria | Amsler, Knowledge Construction in Late Antiquity (2023) 155, 157, 160, 161, 162, 168, 171, 172, 173, 174 Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 92, 93, 127 Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 254 Inwood and Warren, Body and Soul in Hellenistic Philosophy (2020) 10 Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 585 Lightfoot, Wonder and the Marvellous from Homer to the Hellenistic World (2021) 208, 211, 212, 213, 214 |
hero, of alexandria, metrological works | Amsler, Knowledge Construction in Late Antiquity (2023) 176 |
hero, of alexandria, on automata | Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 265, 266, 267, 268, 269 |
hero, of amathusia, onesilus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 226 |
hero, of angelos, eponymous angele | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 139 |
hero, of athens, acamas | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, aegeus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, antiochus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, aristogiton | Mikalson, Herodotus and Religion in the Persian Wars (2003) 16, 74 |
hero, of athens, cecrops | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 53 |
hero, of athens, codrus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 36, 115 |
hero, of athens, cychreus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 79, 80 |
hero, of athens, echetlaeus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 31, 33, 34, 35, 130, 133, 210, 224 |
hero, of athens, erechtheus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 20, 34, 73 |
hero, of athens, harmodius | Mikalson, Herodotus and Religion in the Persian Wars (2003) 16, 74 |
hero, of athens, hippothoön | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, leos | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, marathon | Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 36 |
hero, of athens, neleus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 36, 115 |
hero, of athens, oenus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, pandion | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34 |
hero, of athens, theseus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 31, 33, 34, 35, 106, 115, 130, 133, 176, 204, 210 |
hero, of automata alexandria | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 585 |
hero, of carthage, amiclas | Mikalson, Herodotus and Religion in the Persian Wars (2003) 230, 235 |
hero, of chersonnesus, miltiades the elder of athens | Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 176, 193, 226 |
hero, of delphi, autonous | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 70, 130, 133, 134 |
hero, of delphi, phylacus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 70, 106, 130, 133, 134 |
hero, of egesta, philippus of croton | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 226 |
hero, of elaeus, protesilaus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 47, 108, 109, 130, 134, 138, 175, 207 |
hero, of grain-supply, aiakos | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 212, 213 |
hero, of phocaea, cyrnus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
hero, of plataea, actaeon | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of plataea, androcrates | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94, 95 |
hero, of plataea, democrates | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of plataea, hypsion | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of plataea, leucon | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of plataea, pisander | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of plataea, polyidus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94 |
hero, of salamis, ajax | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 34, 77, 84, 114, 129, 130, 134, 175 |
hero, of sicyon, adrastus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 193 |
hero, of sparta, lycurgus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
hero, of sparta, orestes | Mikalson, Herodotus and Religion in the Persian Wars (2003) 175, 192 |
hero, of sparta, talthybius | Mikalson, Herodotus and Religion in the Persian Wars (2003) 50, 51, 52, 137, 175 |
hero, of temesa | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 387 |
hero, of thebes, amphiaraus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 87, 122, 140, 157, 217 |
hero, of thebes, melanippus | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 193 |
hero, orestes | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 157, 214, 222, 223 |
hero, orestes, as afterlife | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 117, 136, 137, 138, 139, 140, 141, 208 |
hero, orestes, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 31, 188, 189, 388 |
hero, ovid, ovid likened to epic | Fielding, Transformations of Ovid in Late Antiquity (2017) 57, 81, 188 |
hero, oxylus | Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 260 |
hero, paris | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 186 |
hero, paris parnassos, peoples in | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 136, 138, 139, 140, 144, 197, 358 |
hero, paulus, lucius aemilius, as synecdochic | Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 248, 250 |
hero, pelops, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 388, 389, 390, 391 |
hero, perseus | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151, 152, 165, 176, 177, 240 Roller, A Guide to the Geography of Pliny the Elder (2022) 142, 254, 288, 400 |
hero, perseus, as greek | Gruen, Rethinking the Other in Antiquity (2011) 254, 255, 256, 264 |
hero, perseus, greek | Rizzi, Hadrian and the Christians (2010) 60 |
hero, perseus, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 475 Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 182 |
hero, perseus, persia, greeks and | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105, 106, 107, 108 |
hero, peshyotan son of wishtasp, iranian messianic | Nikolsky and Ilan, Rabbinic Traditions Between Palestine and Babylonia (2014) 245 |
hero, philippides, mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 32, 495 |
hero, philoctetes, as an epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 321, 325, 326, 327, 328 |
hero, phoroneus, greek | Rizzi, Hadrian and the Christians (2010) 143 |
hero, ps.-eupolemus, abraham as military | Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 126, 127 |
hero, pto, i, os | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 342, 369, 370, 375 |
hero, ptoios | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 230 |
hero, pylades | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 157, 207, 214 |
hero, reliefs, banqueting | Parker, Polytheism and Society at Athens (2005) 37, 424 |
hero, sacrifices daughters, eponymous | Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69 |
hero, samos, eponymous | Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 92, 93, 94 |
hero, sanctuary on thasos, herakles, god/mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 17 |
hero, sarpedon, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 520 Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 27, 182 |
hero, shrine, aristotle, on insensate sleep at sardinian | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 107, 108 |
hero, sophoclean | Markantonatos, Brill's Companion to Sophocles (2012) 111, 112, 258, 444, 445 |
hero, sophokles, worshipped as | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 145 |
hero, statue, of | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 31, 137 |
hero, stoicism | Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 44 |
hero, takes on erichthonios’ roles, eponymous | Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 70 |
hero, tantalos, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 473 |
hero, telegonus | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 157 |
hero, telemachus | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 157 Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 391, 402, 406 |
hero, teneros, theban | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 370, 371, 375, 376 |
hero, the, lone | Langlands, Exemplary Ethics in Ancient Rome (2018) 41, 312 |
hero, theseus | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 25, 212, 226 Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 20 |
hero, theseus, greek | Mueller, Roman Religion in Valerius Maximus (2002) 133 Rizzi, Hadrian and the Christians (2010) 60 |
hero, theseus, mythical | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 473, 475 |
hero, thessalos, aiatos, father of | Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 35, 36, 37 |
hero, thorikos | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 138 |
hero, thorikos, hyperpedios | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 139 |
hero, to god, amphiaraos, promotion from | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 288, 315, 663, 671, 672 |
hero, tomb, of | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 77, 78, 79, 82, 86, 94, 95, 96, 97, 99, 100, 101, 102, 118, 127, 263, 265, 270, 300, 333, 338, 339 |
hero, tragedy, isolation of | Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 120, 434 |
hero, turning argive in song, perseus | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 168, 169, 170, 171 |
hero, view, of epic | Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 159, 160, 161, 162, 163, 164 |
hero, visual depictions of herakles, god/mythological | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 53, 56 |
hero, worship | Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 46, 48, 49, 60, 126, 132 |
hero, xythos, greek | Rizzi, Hadrian and the Christians (2010) 143 |
hero, ḥelbo, r. | Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 42, 48, 85, 126, 180, 210, 211, 226, 291, 393 |
hero/heroic | Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 42, 48, 51, 67, 80, 82, 124 |
hero/tyrant, autonomy, of | Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 98 |
heroe, hêroe | Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 46, 57, 59, 61, 363 |
heroes | Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 425 DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 149, 150, 289 Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 13 Hitch, Animal sacrifice in the ancient Greek world (2017) 145 Huffman, A History of Pythagoreanism (2019) 54, 55, 56, 63, 310 Jouanna, Greek Medicine from Hippocrates to Galen (2012) 62, 104, 110, 247 Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 144, 146, 150, 151 Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 213, 229, 265 Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 87 Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 23, 89, 150, 219, 228 Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 55, 297 Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 32, 82, 90, 92, 153, 169, 194, 344, 368 Segev, Aristotle on Religion (2017) 132, 142 Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 114, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141 Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 219, 221 Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 461 Wynne, Horace and the Gift Economy of Patronage (2019) 120, 149, 178, 195, 276 de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 94, 186, 187, 190, 216, 327, 331, 357 |
heroes, age of | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 126, 127 |
heroes, aigina, local | Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 73 |
heroes, and gods, comparisons, with | Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 7, 9, 12, 14, 28, 29, 30, 31, 32, 33, 35, 43, 72, 75, 76, 77, 89, 95, 116, 128, 129, 131, 132, 133, 134, 139, 141, 142, 143, 147, 148, 149, 150, 151, 152, 154, 155, 160, 161, 162, 163, 165, 167, 168, 169, 170, 171, 173, 180, 181, 187 |
heroes, and pseudepigraphic of hekhalot literature, rabbis, as | Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 4, 11, 106, 187, 220, 275 |
heroes, and, heroines, | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 23, 31, 32, 36, 70, 80, 81, 82, 88, 89, 111, 129, 130, 131, 132, 133, 134, 135, 138, 143, 147, 155, 167, 175, 176, 186, 187, 192 |
heroes, and, heroism, | Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 182, 183, 189, 195, 234 |
heroes, and, olympian gods | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 372, 375 |
heroes, aristophanes | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402 |
heroes, art, to legendary | Galinsky, Memory in Ancient Rome and Early Christianity (2016) 253 |
heroes, as deities | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 96, 97, 244 |
heroes, as deities, as children of the gods | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23, 89, 197 |
heroes, as deities, as class of deities | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 22, 23, 24, 25, 26, 135 |
heroes, as deities, festivals of | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 87 |
heroes, as deities, honouring of | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 53, 89, 153, 170 |
heroes, as deities, of magnesia | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 79, 87 |
heroes, as deities, proper respect for | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 154, 170 |
heroes, as deities, rank among deities | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 26, 247, 248 |
heroes, as deities, service to | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 32, 105, 131, 133, 196, 243 |
heroes, as oath witnesses | Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 320, 326 |
heroes, at delphi | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 117, 119, 183 |
heroes, at phigaleia | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 189 |
heroes, at plataiai | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 205 |
heroes, at sparta, festivals, of war | Mikalson, Herodotus and Religion in the Persian Wars (2003) 65, 96 |
heroes, at the academy | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 64, 70, 94, 96 |
heroes, athenians, trust in gods and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 71, 72, 80, 81, 82, 83, 88, 89, 129, 132, 133, 134, 135, 223 |
heroes, athletes, worshipped as | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21 |
heroes, bible | Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 43, 44 |
heroes, bird offerings to | Hitch, Animal sacrifice in the ancient Greek world (2017) 66, 67, 68, 69, 70, 72 |
heroes, bouleuterion, old, dedication to the eponymous | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 101 |
heroes, by artapanus, moses, elevation above egyptian deities and | Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 113, 114, 115 |
heroes, canon or catalogue of deified | Xinyue, Politics and Divinization in Augustan Poetry (2022) 8, 9, 124, 125, 139, 140, 149, 150, 170, 171, 192, 198, 199 |
heroes, considered as impure, impurity | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 237, 238, 241, 242, 263, 264, 265, 331, 332 |
heroes, cult of | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 114, 118, 141 |
heroes, cult of gods, goddesses, and archpriest, ess | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 199, 247, 264, 266, 330, 419, 420, 486 |
heroes, cult, for | Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5, 47, 51, 52, 57, 58, 66, 83, 84, 97, 132, 133 |
heroes, culture | Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 56 |
heroes, death, of trojan | Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 131 |
heroes, death, of xenophon’s | Wolfsdorf, Early Greek Ethics (2020) 429 |
heroes, dedications, to eponymous | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 206, 208 |
heroes, descendants, of mythical | Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 22 |
heroes, divinities, greek and roman, sardinian sleeping | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 107, 108 |
heroes, divinities, greek and roman, underworld divinities and | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 30, 31, 32 |
heroes, epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 620 |
heroes, eponymous | Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 91, 92, 302 Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 137 Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 26, 27, 75, 142, 143, 158, 231, 255, 280 Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 12, 122, 141, 142, 143, 150, 154, 163, 195, 206, 208, 224, 272 Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 19, 23 |
heroes, eponymous, tribal | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 22, 32, 64, 108, 241 |
heroes, eponymous, tribal, collective cult | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 101 |
heroes, eponymous, tribal, individual shrines of | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 99, 100 |
heroes, fallen at troy | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 94, 96, 99 |
heroes, fallen at troy, troy | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 255 |
heroes, festivals, of | Mikalson, Greek Popular Religion in Greek Philosophy (2010) 87 |
heroes, founding | Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 204, 227 |
heroes, healing gods and | Parker, Polytheism and Society at Athens (2005) 411, 412, 413, 414 |
heroes, herald, and | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 44, 117, 118, 119 |
heroes, heroic, hero | Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 131, 132, 133, 134, 157, 159, 162, 164, 176, 185, 190, 191, 225, 253, 254, 255, 256, 257, 258 |
heroes, human being, creation of vs. gods and | Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 19, 55, 56, 134, 193, 194, 200 |
heroes, in aeneid, parade of | Xinyue, Politics and Divinization in Augustan Poetry (2022) 168, 169, 170, 171, 172, 173, 180, 181 |
heroes, in ajax, sophocles, epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 325, 326, 327, 328, 331, 332, 333 |
heroes, in antigone, sophocles, political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338 |
heroes, in chain of tradition, identity construction, martyrs as | Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 288, 289, 290, 298, 299, 300, 301, 302, 303, 304 |
heroes, in iliad, homer | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 157 |
heroes, in myths | Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 98 |
heroes, in oedipus the king, sophocles, political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338 |
heroes, in philoctetes, sophocles, epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 325, 328, 329, 330, 331, 332, 333 |
heroes, in pythagoreanism | Wolfsdorf, Early Greek Ethics (2020) 10 |
heroes, in settembrini´s neoplatonici, male | Cueva et al., Re-Wiring the Ancient Novel. Volume 1: Greek Novels (2018a) 53 |
heroes, in the agamemnon | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 117, 118, 119 |
heroes, in the field | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 150 |
heroes, in tragedy | Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 98 |
heroes, ionian, founding | Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 127, 129, 130, 131, 132, 133 |
heroes, judaism/jewish, female | Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159 |
heroes, judas maccabeus, comparison to biblical | Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 47, 50 |
heroes, kings, as political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338 |
heroes, maase asara harugei malkut, emphasis on maccabean | Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 117 |
heroes, maoist china, use of exemplary | Langlands, Exemplary Ethics in Ancient Rome (2018) 37 |
heroes, marriage customs, of gods and | Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 39, 40, 41, 42, 109, 140, 199 |
heroes, martyrs as | Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 288, 299, 301 |
heroes, martyrs as, heresy | Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 288, 289, 290, 298, 299, 300, 301, 302, 303, 304 |
heroes, masada | Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 1, 5, 125, 128, 129 |
heroes, motifs, thematic, martyrs as | Schwartz, 2 Maccabees (2008) 50, 55, 282, 289, 305 |
heroes, nature, of | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 737 |
heroes, nature, of epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 321, 322, 323 |
heroes, of aegina, aeacidae | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 23, 77, 129, 130 |
heroes, of aeneas, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 220 |
heroes, of artemisium, battle of oaths invoking | Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 125, 326 |
heroes, of assyria | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 194 |
heroes, of goddess roma, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 222, 229 |
heroes, of living romans, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 313, 314 |
heroes, of media | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 194 |
heroes, of mother goddess, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 109, 110, 209, 219 |
heroes, of plants as oath witnesses, plataea, oath invoking | Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 125, 326 |
heroes, of salamis | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 258 |
heroes, of syracuse, syria | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 176 |
heroes, of the emperor, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 313, 314, 416, 419, 420, 436, 526 |
heroes, or, heroïnes, anonymous | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 138, 139, 143, 150, 161 |
heroes, oral forms, folk | Richlin, Slave Theater in the Roman Republic: Plautus and Popular Comedy (2018) 41, 224, 349, 459, 474 |
heroes, origin of epic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 321, 322, 323 |
heroes, parade of | Pandey, The Poetics of Power in Augustan Rome (2018) 15, 31, 119, 153, 154, 155, 156, 157, 158, 160, 161, 180, 200, 223, 246 Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 280, 292, 293 |
heroes, plato, sent into the world socrates | Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 47, 109 |
heroes, political | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 334, 335, 336, 337, 338, 440 |
heroes, priests and priestesses, of eponymous | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 154 |
heroes, private sacrifices, to | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21, 134, 142, 144, 148, 149, 196, 286, 323 |
heroes, race of in hesiod | Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 47, 48, 49 |
heroes, races | Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 17, 18, 19, 20, 21, 85, 91 |
heroes, rarely called soter | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 7, 8, 151 |
heroes, ritual and | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 372, 374, 375, 379 |
heroes, royal cults, cult of gods, goddesses, and | Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 189, 199, 205, 210, 211, 245 |
heroes, sardinia, incubation at sleeping sanctuary, ? | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 107, 108, 526, 563 |
heroes, special relationship with, athena | Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 200, 218 |
heroes, statues, of the eponymous, athens | Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 25 |
heroes, tears, and | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 729 |
heroes, tragic | Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 123, 124 |
heroes, votive reliefs of banqueting | Parker, Polytheism and Society at Athens (2005) 37 |
heroes, war dead as | Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 58 |
heroes, with limited timai | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 151, 237 |
heroes, ”, “review of | Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 1, 100, 104, 117, 127, 153 |
heroes/heroines, hero-cults, | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 153, 310, 384, 385, 386, 388, 389, 390, 391, 403, 441, 571 |
heroes/heroines, life and death dichotomy | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384, 385, 386, 388, 389, 390, 391 |
heroes/heroines, revenants | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 402, 403 |
heroes/heroines, significance of death | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384, 385 |
heroes/heroines, tombs and funerals | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384, 385, 386, 388 |
heroes/heroines, traffic in bones | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 388, 389 |
heroines, and battle, heroes, and | Parker, Polytheism and Society at Athens (2005) 145, 401 |
heroines, functions in attica, heroes, and | Parker, Polytheism and Society at Athens (2005) 450 |
heroines, of abdera, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
heroines, of acanthus, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 18, 131, 176 |
heroines, of aegina, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 23, 61, 77, 129, 130, 175, 176, 182, 192 |
heroines, of amathusia, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 226 |
heroines, of argos, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 193 |
heroines, of athens heroes, and, eponymous | Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 36, 115, 129, 230, 235 |
heroines, of athens, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 16, 20, 22, 23, 30, 31, 32, 33, 34, 35, 36, 73, 74, 77, 79, 80, 84, 106, 114, 115, 129, 130, 133, 134, 175, 176, 192, 204, 210, 224 |
heroines, of chersonnesus, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
heroines, of delphi, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 23, 70, 106, 130, 133, 134 |
heroines, of egesta, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 226 |
heroines, of elaeus, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 47, 108, 109, 130, 134, 138, 175, 207 |
heroines, of phocaeans, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176 |
heroines, of plataea, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 94, 95, 96, 120 |
heroines, of sicyon, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 176, 193 |
heroines, of sparta, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 50, 51, 52, 137, 175, 176, 192 |
heroines, of tegea, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 192 |
heroines, of thebes, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 87, 122, 140, 157, 176, 193, 217 |
heroines, of troy, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 44, 87, 157 |
heroines, war dead as, heroes, and | Mikalson, Herodotus and Religion in the Persian Wars (2003) 31, 67 |
heroised, heroes, and dead | Gabrielsen and Paganini, Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity (2021) 52, 115, 124, 125, 131, 132, 134, 137, 255, 257 |
heroism, hero-cult, hero | Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 141, 142, 166, 209, 218, 223, 224, 225, 227, 230, 271, 283 |
heroism, race of heroes, hero | Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 137, 150, 151, 152, 166, 175 |
heros, archegetes at tritopatores, tronis, cult of the | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 236 |
heros, athens | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 143, 194 |
heros, delos | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 36, 37, 38, 39, 323 |
heros, eleusis | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 147, 334 |
heros, iatros | Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 104, 105, 106 Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21 |
heros, iatros, attic divinities, greek and roman, divinity | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 308 |
heros, iatros, dedications, to | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 33, 34, 53, 139, 140, 204, 220, 261, 262 |
heros, iatros, priests and priestesses, of | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 33, 34, 53, 204, 261 |
heros, melanippus at sicyon, temple, of | Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102 |
heros, mykonos | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 322 |
heros, of arles | Karfíková, Grace and the Will According to Augustine (2012) 195 |
heros, of temesa | Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 36, 44 |
heros, poliphylax | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 115 |
heros, rhamnous | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 149 |
heros, sosipolis | Jim, Saviour Gods and Soteria in Ancient Greece (2022) 164 |
heros, strategos, dedications, to | Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 221 |
heros, tronis | Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 236 |
“hero, heroes, remembering, ” | McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 46, 48, 49, 50, 53, 54, 55 |
“hero, memory, mnemosyne, remembering, ” | McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 48, 49, 50, 53, 54, 55 |
134 validated results for "hero" |
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1. Hebrew Bible, Genesis, 4.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Asael, Azael, as culture-hero • heroes Found in books: Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 150; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 38 4.22 וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.22 And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah. |
2. Hesiod, Catalogue of Women, 204.98-204.100 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • hero, heroism, Race of Heroes • races, heroes Found in books: Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 151; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 21 NA> |
3. Hesiod, Works And Days, 108-201, 280, 623, 692-694 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Achilles (mythological hero) • Asael, Azael, as culture-hero • Cult, for heroes • Hercules, hero, Labors of • Hero • Heroe, heroic • Nestor (mythological hero) • Odysseus (mythological hero) • cult, hero-cults • deification, heroes • goat, see also kid god or hero, becoming • hero cult • hero, heroism, Race of Heroes • heroes • heroes, • heroes, age of • heroes, as deities, as children of the gods • heroes, as deities, as class of deities • heroes, race of, in Hesiod, • heroes, “hero remembering,” • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heroine • heroines, terminology for • memory (mnemosyne), “hero remembering,” • races, heroes Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 153, 385, 401; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 36, 37; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 150; Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 114, 115; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 126, 127; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148; Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 8; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 229; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 14; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 47, 48, 49; McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 48, 50; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 38; Roller, A Guide to the Geography of Pliny the Elder (2022) 244, 401; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 17, 18, 19; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 23, 79 108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. 109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων, 110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·, 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες, 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν, 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι, 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·, 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα, 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα, 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ, 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—, 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται, 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα, 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν, 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ, 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες, 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο, 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν, 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα, 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς, 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—, 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων, 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος, 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον, 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι, 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι, 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες, 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο, 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας, 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ, 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται, 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης, 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας, 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες, 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν, 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι, 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ, 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ, 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·, 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας·, 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι, 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε, 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν, 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου, 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν, 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς, 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα, 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι, 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης, 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν, 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους, 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ, 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. 280 γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι, 623 γῆν ἐργάζεσθαι μεμνημένος, ὥς σε κελεύω. 692 δεινὸν δʼ, εἴ κʼ ἐπʼ ἄμαξαν ὑπέρβιον ἄχθος ἀείρας, 693 ἄξονα. καυάξαις καὶ φορτία μαυρωθείη. 694 μέτρα φυλάσσεσθαι· καιρὸς δʼ ἐπὶ πᾶσιν ἄριστος. 108 There roam among mankind all kinds of ill, 109 Filling both land and sea, while every day, 110 Plagues haunt them, which, unwanted, come at night, 111 As well, in silence, for Zeus took away, 112 Their voice – it is not possible to fight, 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry, 116 Embraced both men and gods, who, in their glory, 117 High on Olympus first devised a race, 118 of gold, existing under Cronus’ reign, 119 When he ruled Heaven. There was not a trace, 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude, 122 of health, away from grief, they took delight, 123 In plenty, while in death they seemed subdued, 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony, 126 They lived, with countless flocks of sheep, at ease, 127 With all the gods. But when this progeny, 128 Was buried underneath the earth – yet these, 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out, 131 For all the laws and heinous deeds, while dressed, 132 In misty vapour, roaming all about, 133 The land, bestowing wealth, this kingly right, 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight, 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear, 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men, 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then, 148 Zeus fashioned out of bronze, quite different than, 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about, 152 With iron, full invincibility, 153 In hands, limbs, shoulders, and the arms they plied, 154 Were bronze, their houses, too, their tools; they knew, 155 of no black iron. Later, when they died, 156 It was self-slaughter – they descended to, 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been, 159 Impetuous, and they the sun’s bright flame, 160 Would see no more, nor would this race be seen, 161 Themselves, screened by the earth. Cronus’ son then, 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before, 165 Our own upon the boundless earth. Foul war, 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for, 168 The flocks of Oedipus, found death. The sea, 169 Took others as they crossed to Troy fight, 170 For fair-tressed Helen. They were screened as well, 171 In death. Lord Zeus arranged it that they might, 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content, 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent, 176 To them by the earth, that gives vitality, 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign, 179 Over gods and men, had cut away the cord, 180 That bound him. Though the lowest race, its gain, 181 Were fame and glory. A fifth progeny, 182 All-seeing Zeus produced, who populated, 183 The fecund earth. I wish I could not be, 184 Among them, but instead that I’d been fated, 185 To be born later or be in my grave, 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade, 189 Away. The gods will give to them great woe, 190 But mix good with the bad. Zeus will destroy, 191 Them too when babies in their cribs shall grow, 192 Grey hair. No bond a father with his boy, 193 Shall share, nor guest with host, nor friend with friend –, 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile, 197 Find fault with them in their irreverence, 198 And not repay their bringing up. We’ll find, 199 Cities brought down. There’ll be no deference, 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, 280 Makes wicked plans, he’ll be the most distressed. 623 Men find the road and put on many a herd, 692 In summer, goods at no time. Perses, hear, 693 My words – of every season’s toil take care, 694 Particularly sailing. Sure, approve, |
4. Hesiod, Theogony, 22-34, 274-281, 292, 746-754, 940-942, 947-955 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Achilles (mythological hero) • Ares, as father of heroes • Cult, for heroes • Dionysos, and heroines • Herakles (god/mythological hero), visual depictions of • Hercules, hero • Hercules, hero, Labors of • Hermes, as father of heroes • Perseus (hero) • Perseus, as Greek hero • anti-hero, Dionysus • as father of heroes • deification, heroes • deification, heroes, individuals • gods, as distinct from heroes • hero • hero cult • hero-cult • hero/heroism • heroes • heroes, Zeus and • heroes, race of, in Hesiod, • heroines, and Dionysos • heroines, names of • heroines, passivity of • heroines, rescue of • names, of heroines • passivity, of heroines • rescue, of heroines Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 56, 160; Gruen, Rethinking the Other in Antiquity (2011) 255; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50, 114; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 82, 93, 120; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 34, 35; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 49; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5; Roller, A Guide to the Geography of Pliny the Elder (2022) 175, 244, 254, 400, 401; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 21, 22, 24, 26 22 αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, 23 ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο. 24 τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον, 25 Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο·, 26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. 29 ὣς ἔφασαν κοῦραι μεγάλου Διὸς ἀρτιέπειαι·, 30 καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον, 31 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν, 32 θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. 33 καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, 34 σφᾶς δʼ αὐτὰς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδειν. 274 Γοργούς θʼ, αἳ ναίουσι πέρην κλυτοῦ Ὠκεανοῖο, 275 ἐσχατιῇ πρὸς Νυκτός, ἵνʼ Ἑσπερίδες λιγύφωνοι, 276 Σθεννώ τʼ Εὐρυάλη τε Μέδουσά τε λυγρὰ παθοῦσα. 277 ἣ μὲν ἔην θνητή, αἳ δʼ ἀθάνατοι καὶ ἀγήρῳ, 278 αἱ δύο· τῇ δὲ μιῇ παρελέξατο Κυανοχαίτης, 279 ἐν μαλακῷ λειμῶνι καὶ ἄνθεσιν εἰαρινοῖσιν. 280 τῆς δʼ ὅτε δὴ Περσεὺς κεφαλὴν ἀπεδειροτόμησεν, 281 ἔκθορε Χρυσαωρ τε μέγας καὶ Πήγασος ἵππος. 292 Τίρυνθʼ εἰς ἱερὴν διαβὰς πόρον Ὠκεανοῖο, 746 τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺν, 747 ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν, 748 ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι, 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν, 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε, 751 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα, 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα, 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται, 940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν, 941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 947 χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948 κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949 τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. 950 ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951 ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952 παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954 ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας, 955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. 22 Black Night and each sacred divinity 23 That lives forever. Hesiod was taught, 24 By them to sing adeptly as he brought, 25 His sheep to pasture underneath the gaze, 26 of Helicon, and in those early day, 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity, 29 Mere wretched bellies, we know how to tell, 30 False things that yet seem true, but we know well, 31 How to speak truth at will.” Thus fluidly, 32 Spoke Zeus’s daughters. Then they gave to me, 33 A sturdy laurel shoot, plucked from the ground, 34 A wondrous thing, and breathed a sacred sound, 274 And Doto, Proto, pink-armed Eunice, 275 Nisaea, Pherusa, Dynamene, 276 Actaea, Doris, fair Hippothoe, 277 Panopea, pink-armed Hipponoe, 278 Fair Galatea and Cymodoce, 279 (With Amphitrite and Cymatolege, 280 She calmed with ease the storms and misty sea), 281 Protomedea, Cymo, Eione, 292 In splendid specialties. And Thaumas wed, 746 They now engaged. Now Zeus held back his might, 747 No longer, but at once he was aflame, 748 With fury; from Olympus then he came, 749 Showing his strength and hurling lightning, 750 Continually; his bolts went rocketing, 751 Nonstop from his strong hand and, whirling, flashed, 752 An awesome flame. The nurturing earth then crashed, 753 And burned, the mighty forest crackling, 754 Fortissimo, the whole earth smouldering, 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, 947 For they are sent by the gods and are to all, 948 A boon; the others, though, fitfully fall, 949 Upon the sea, and there some overthrow, 950 Sailors and ships as fearfully they blow, 951 In every season, making powerle, 952 The sailors. Others haunt the limitle, 953 And blooming earth, where recklessly they spoil, 954 The splendid crops that mortals sweat and toil, 955 To cultivate, and cruel agitation, |
5. Homer, Iliad, 1.1, 1.3-1.5, 1.71-1.72, 1.106, 1.197-1.201, 1.216-1.218, 2.5-2.34, 2.59, 2.188-2.197, 2.203-2.206, 2.484-2.492, 2.494-2.511, 2.546-2.551, 2.557-2.590, 2.604, 2.619, 2.653-2.670, 2.676-2.679, 2.682-2.685, 2.695-2.702, 2.734-2.737, 2.821, 2.825, 2.844-2.845, 2.848, 3.156-3.158, 4.91, 5.170-5.171, 5.302-5.304, 5.311-5.344, 5.370, 5.407-5.409, 5.432-5.442, 5.449, 5.850-5.861, 6.132-6.137, 6.146-6.149, 6.184-6.186, 6.204, 6.208-6.210, 6.300, 6.358, 7.37-7.53, 7.452-7.453, 9.410-9.416, 9.443, 9.447-9.457, 9.478, 9.502-9.514, 9.557-9.564, 9.575-9.592, 11.430, 11.444, 11.469-11.471, 12.14-12.16, 12.21, 12.23, 12.310-12.328, 12.447-12.449, 13.234, 14.153-14.353, 16.433, 16.440-16.457, 16.459, 16.707-16.709, 16.809, 18.115-18.119, 18.168, 18.398, 18.429-18.434, 18.485-18.489, 18.570, 18.590-18.592, 19.104, 21.211-21.226, 21.277-21.278, 21.284-21.304, 21.584, 22.126-22.127, 22.166, 22.209-22.213, 22.262-22.267, 22.358-22.360, 23.71-23.72, 23.74-23.76, 23.103-23.104, 23.202-23.207, 24.128-24.132, 24.602-24.606, 24.609 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Achilles (mythological hero) • Adrastos, hero cult • Aeneas, Homeric hero • Agamemnon (hero) • Aiatos, father of hero Thessalos • Amphictyon (mythological hero) • Antigone (Sophocles), political heroes in • Boiotos, eponym hero • Comparisons, with heroes and gods • Creon, as a political hero • Cult, for heroes • Diomedes (Homeric hero) • Dionysos, and heroines • Divinities (Greek and Roman), Aristomachos (hero-physician) • Glaucus (hero) • Glaukos, mythical hero • Heracles/Hercules (hero) • Herakles (god/mythological hero) • Herakles (god/mythological hero), kraterophron (cult epithet) • Hercules, hero • Hercules, hero, and Alexander the Great • Hero • Heroe, heroic • Heroes and heroines, of Elaeus • Heroes at Phigaleia • Heros of Temesa • Musaeus, Hero and Leander • Nestor (mythological hero) • Nostoi traditions, cults, cities, hero-cults • Odysseus (hero) • Odysseus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Paris (hero) • Paris (hero), Parnassos, peoples in • Perseus, as Greek hero • Perseus, hero • Perseus, hero, turning Argive in song • Philippides (mythological hero) • Protesilaus, hero of Elaeus • Samos, eponymous hero • Sarpedon, mythical hero • Telemachus (hero) • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Theseus (hero) • action, taken by heroines • antagonism, between goddesses and heroines • antagonism, between gods and heroes • as father of heroes • childbearing, and heroines • choice, by heroines • cult, and heroines • cult, hero-cults • death, of Trojan heroes • deification, heroes • deification, heroes, individuals • epic hero, kouroi and • goat, see also kid god or hero, becoming • goddesses, as sisters of heroines • gods, as antagonists of heroes • gods, as antagonists of heroes and heroines • gods, as distinct from heroes • hero • hero (heroes, heroic) • hero cult • hero, • hero, Homeric • hero, heroism • hero, heroism, Race of Heroes • hero, heroism, hero-cult • hero-cult • hero/heroism • heroes • heroes, Zeus and • heroes, and heroines • heroes, political • heroes/heroines, hero-cults • heroine • heroines, actions of • heroines, and Dionysos • heroines, and choice • heroines, and cult • heroines, and lamentation • heroines, and suffering • heroines, andchildbearing • heroines, as paradigms • heroines, as relatives of heroes • heroines, as sisters of goddesses • heroines, choice by • heroines, definition of • heroines, eponymous • heroines, kleos of • heroines, names of • heroines, rescue of • kings, as political heroes • kleos, of heroines • lamentation, and heroines • marriage customs, of gods and heroes • names, of heroines • paradigms, heroines as • rescue, of heroines • suffering, and heroines Found in books: Bernabe et al., Redefining Dionysos (2013) 6, 133, 402, 403; Bowie, Essays on Ancient Greek Literature and Culture (2021) 469; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 201, 212; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 11, 86, 153, 155, 157, 158, 160, 161, 162, 275, 378, 398, 400, 495, 554; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 174; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 189; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 36; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 45, 46, 50, 56, 69, 70, 71, 72, 73, 101, 145, 148, 161, 163, 164, 247, 283; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 127, 142, 152, 166, 175, 177, 209, 218, 219, 221; Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 36; Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 128; Gruen, Rethinking the Other in Antiquity (2011) 255; Harrison, Brill's Companion to Roman Tragedy (2015) 117; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 636; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 131; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 336; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 138, 171, 186, 240, 307, 317, 366; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 35, 90; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 43, 148; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 26, 28, 30, 31, 32, 40, 42, 111; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 7, 19, 40, 41, 49, 54, 55, 56, 70, 71, 77, 78, 79, 80, 81, 82, 83, 85, 98, 99, 101, 108, 113, 120, 127, 136, 143, 161; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 34, 80, 96, 97, 118, 123; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 484; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5, 30, 32, 72; Mikalson, Herodotus and Religion in the Persian Wars (2003) 207; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 140; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 110; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 673; Roller, A Guide to the Geography of Pliny the Elder (2022) 203, 205, 209; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 22, 23, 59, 204; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 27; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 13; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 92; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 406; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 142; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 17, 20, 21, 22, 23, 24, 26; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 190, 216 1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος, 1.3 πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν, 1.4 ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν, 1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 1.71 καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω, 1.72 ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων·, 1.106 μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας·, 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, ... 24.603 τῇ περ δώδεκα παῖδες ἐνὶ μεγάροισιν ὄλοντο, 24.604 ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες. 24.605 τοὺς μὲν Ἀπόλλων πέφνεν ἀπʼ ἀργυρέοιο βιοῖο, 24.606 χωόμενος Νιόβῃ, τὰς δʼ Ἄρτεμις ἰοχέαιρα, 24.609 τὼ δʼ ἄρα καὶ δοιώ περ ἐόντʼ ἀπὸ πάντας ὄλεσσαν. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας, νόσφι φίλων πάντων. ὃ δʼ ἐπεγρόμενος χαλέπαινε, ῥιπτάζων κατὰ δῶμα θεούς, ἐμὲ δʼ ἔξοχα πάντων, ζήτει· καί κέ μʼ ἄϊστον ἀπʼ αἰθέρος ἔμβαλε πόντῳ, εἰ μὴ Νὺξ δμήτειρα θεῶν ἐσάωσε καὶ ἀνδρῶν· " 1.1 The wrath sing, goddess, of Peleus son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment,", " 1.5 The wrath sing, goddess, of Peleus son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment,", 1.71 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.72 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.106 Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them, 1.197 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. 1.199 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. ... " 24.130 neither of the couch? Good were it for thee even to have dalliance in a womans embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee,", " 24.132 neither of the couch? Good were it for thee even to have dalliance in a womans embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee,", 24.602 and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.604 and lieth upon a bier; and at break of day thou shalt thyself behold him, as thou bearest him hence; but for this present let us bethink us of supper. For even the fair-haired Niobe bethought her of meat, albeit twelve children perished in her halls, six daughters and six lusty sons. 24.605 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. 24.609 The sons Apollo slew with shafts from his silver bow, being wroth against Niobe, and the daughters the archer Artemis, for that Niobe had matched her with fair-cheeked Leto, saying that the goddess had borne but twain, while herself was mother to many; wherefore they, for all they were but twain, destroyed them all. |
6. Homer, Odyssey, 1.1, 1.32-1.34, 1.38-1.43, 1.134, 1.183, 1.338, 1.346-1.352, 2.170-2.172, 4.474, 4.561-4.569, 5.43-5.147, 5.274, 5.282-5.285, 5.297-5.312, 5.333-5.353, 5.405, 7.19-7.20, 8.73, 8.266, 8.480-8.481, 8.488, 8.517-8.520, 10.210-10.574, 11.23-11.43, 11.76, 11.198-11.199, 11.207, 11.218-11.222, 11.233-11.253, 11.284, 11.300-11.304, 11.487-11.540, 11.572-11.604, 11.613-11.614, 11.617-11.622, 13.217-13.218, 13.221-13.440, 14.316-14.335, 19.296-19.299, 19.442-19.443, 19.445, 19.453, 20.61, 20.63-20.66, 20.70, 20.87-20.90, 20.117, 21.255, 23.67, 23.281-23.284, 24.12, 24.27-24.97 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Achilles (mythological hero) • Aeneas (hero) • Amphiaraos, promotion from hero to god • Catalogue of Heroines • Diomedes (Homeric hero) • Dionysos, and heroines • Divinities (Greek and Roman), Underworld divinities and heroes • Glaucus (hero) • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hercules, hero • Hercules, hero, Labors of • Hero • Heroe, heroic • Heroes and heroines, of Elaeus • Heros of Temesa • Musaeus, Hero and Leander • Nestor (mythological hero) • Odysseus (mythological hero) • Ovid, Ovid likened to epic hero • Protesilaus, hero of Elaeus • Telemachus (hero) • Theagenes (hero of the Aethiopica) • Theseus (hero) • action, taken by heroines • as father of heroes • childbearing, and heroines • deification, heroes • deification, heroes, individuals • goddesses, as helpers of heroes • goddesses, as sisters of heroines • gods, as distinct from heroes • hero • hero cult • hero, Homeric Odyssean • hero, heroism • hero, heroism, hero-cult • hero-cult • hero/heroism • heroes • heroes, Zeus and • heroes, and heroines • heroines, "careers" of • heroines, actions of • heroines, and Dionysos • heroines, and heroes • heroines, andchildbearing • heroines, as paradigms • heroines, as relatives of heroes • heroines, as sisters of goddesses • heroines, definition of • heroines, names of • heroines, qualities of • heroines, rescue of • heron • impurity, heroes considered as impure • marriage customs, of gods and heroes • names, of heroines • paradigms, heroines as • rescue, of heroines • tomb, of hero Found in books: Bernabe et al., Redefining Dionysos (2013) 401; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154, 158, 159, 161, 162, 398, 399, 400, 404, 405, 493, 554, 555; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 86, 265; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 36, 37, 39; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 44, 45, 50, 56, 61, 66, 67, 69, 71, 87, 95, 96, 97, 106, 124, 129, 163, 206, 235, 241; Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 10; Fielding, Transformations of Ovid in Late Antiquity (2017) 57; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 135, 221, 222, 227, 230, 271; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 20; Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 36, 51, 52, 54, 63; Hardie, Selected Papers on Ancient Literature and its Reception (2023) 601; Harrison, Brill's Companion to Roman Tragedy (2015) 122, 186; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 318; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 25, 29, 30, 31, 32, 33, 39, 40, 42, 50; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 9, 10, 19, 36, 78, 82, 89, 91, 98, 122, 127; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 33; Mikalson, Herodotus and Religion in the Persian Wars (2003) 47; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 41, 140; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 30, 315; Roller, A Guide to the Geography of Pliny the Elder (2022) 205, 401; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 181; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 61; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 59; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 387, 391, 402, 406; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 142; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20, 21, 22, 26, 64, 71, 79; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 187, 190 1.1 ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ, 1.40 ἐκ γὰρ Ὀρέσταο τίσις ἔσσεται Ἀτρεΐδαο, 1.350 τούτῳ δʼ οὐ νέμεσις Δαναῶν κακὸν οἶτον ἀείδειν·, 2.170 οὐ γὰρ ἀπείρητος μαντεύομαι, ἀλλʼ ἐὺ εἰδώς·, 4.565 τῇ περ ῥηίστη βιοτὴ πέλει ἀνθρώποισιν·, 5.45 ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν, 5.50 Πιερίην δʼ ἐπιβὰς ἐξ αἰθέρος ἔμπεσε πόντῳ·, 5.55 ἀλλʼ ὅτε δὴ τὴν νῆσον ἀφίκετο τηλόθʼ ἐοῦσαν, 5.60 κέδρου τʼ εὐκεάτοιο θύου τʼ ἀνὰ νῆσον ὀδώδει, 5.65 ἔνθα δέ τʼ ὄρνιθες τανυσίπτεροι εὐνάζοντο, ... θῆκε μέσῳ ἐν ἀγῶνι ἀριστήεσσιν Ἀχαιῶν. ἤδη μὲν πολέων τάφῳ ἀνδρῶν ἀντεβόλησας, ἡρώων, ὅτε κέν ποτʼ ἀποφθιμένου βασιλῆος, ζώννυνταί τε νέοι καὶ ἐπεντύνονται ἄεθλα·, οἷʼ ἐπὶ σοὶ κατέθηκε θεὰ περικαλλέʼ ἄεθλα, ἀργυρόπεζα Θέτις· μάλα γὰρ φίλος ἦσθα θεοῖσιν. ὣς σὺ μὲν οὐδὲ θανὼν ὄνομʼ ὤλεσας, ἀλλά τοι αἰεὶ, πάντας ἐπʼ ἀνθρώπους κλέος ἔσσεται ἐσθλόν, Ἀχιλλεῦ, ἐν νόστῳ γάρ μοι Ζεὺς μήσατο λυγρὸν ὄλεθρον, Αἰγίσθου ὑπὸ χερσὶ καὶ οὐλομένης ἀλόχοιο.Length: 1027, dtype: string 1.1 BOOK 1 Tell me, Muse, about the wily man who wandered long and far after he sacked the sacred citadel of Troy. He saw the cities and knew the minds of many men, but suffered at sea many sorrows in his heart, " 1.40 for thered be revenge, from Atreides son Orestes, when he came of age and longed for his own land. So Hermes said, but he didnt win over the mind of Aegisthus, though he meant well. Now hes paid for it all all together.” Then bright-eyed goddess Athena answered him:", " 1.350 This ones singing Danaans evil doom is no cause for reproach, for people more applaud the song thats newest to float about the hearers. Let your heart and soul endure the hearing of it. For Odysseus was not the only one to lose his day of homecoming", " 2.170 For I dont prophesy unproven, but I know it well. For I say to him that each and every thing has been fulfilled, as I told him when the Argives went up into Iliumand resourceful Odysseus went with them. I said that after he suffered many evils and lost all his comrade", 4.565 there where life is easiest for men, no snow, and not much winter, and never rain, but always gusts of clearly blowing West WindOcean sends up to cool off men, because you have Helen and are a son-in-law of Zeus to them. 5.45 ambrosial, golden ones, that bore him, over water and boundless land, with the breezes of the wind. He raised his wand, with which he enchants the eyes of men, of those he wishes, and wakes up again the sleeping. Mighty Argeiphontes held it in his hands and flew. 5.50 Stepping on Pieria from the upper air he fell upon the sea, then sped over the waves like a bird, a cormorant, that as it catches fish, down through the deep gulfs of the barren sea, wets its thick feathers in the brine. Like this, Hermes rode the many waves. 5.55 But when he reached that island, which was far away, then he stepped out of the violet sea upon the land and went until he reached the great cave in which the fair-haired nymph lived. He found her inside. A great fire was burning on the hearth, and the scent, 5.60 of split cedar and pine spread throughout the island as they burned. She was singing in a beautiful voice inside as she plied the loom and wove with a golden shuttle. A luxuriant wood grew around the cave, alder, and aspen, and fragrant cypress. 5.65 Birds with long wings nested there, owls, and hawks, and long-tongued crows, sea crows, who care about works upon the sea. Right there, around the hollow cave, stretched a vine in youthful vigor blooming with clusters of grapes. ... " 24.55 This is his mother, who, with immortal sea nymphs, comes from the sea, coming to meet her son whos died. So said he, and the great-hearted Achaeans held back from panic. The daughters of the old man of the sea stood about you, piteously wailing, and dressed immortal clothes around you.", " 24.60 The Muses, nine in all, answering themselves in a beautiful voice, sang dirges. You wouldnt then have noticed any Argivewithout tears, for the clear-toned Muse moved them so much. For seventeen days and nights alike, we wept for you, both us mortal men and the immortal gods.", 24.65 On the eighteenth, we gave you to the fire, and killed about you many sheep, very fat ones, and curved-horned cattle. You were burned in the clothing of gods, and much oil and sweet honey, and many Achaean heroes rushed in armor around the pyre as you burned, " 24.70 both foot and horse fighters, and a great din arose. Then after Hephaestus flame made an end of you, at dawn, we lay your white bones, Achilles, to rest in unmixed wine and oil. Your mother gave a golden amphora. She said it was a gift", 24.75 from Dionysus and a work of far-famed Hephaestus. In this your white bones lie, brilliant Achilles, mixed with those of the dead Patroclus Menoetiades, but separate from those of Antilochus, whom you valued far above all other comrades after Patroclus died. " 24.80 We then piled about them a great and noble grave mound, we, the sacred army of Achaean spearmen, on a jutting headland, by the broad Hellespont, so it would be visible from afar, from the sea, for men, for those now born and those wholl be hereafter.", " 24.85 Your mother asked the gods for gorgeous prizes and set them in the middle of the assembly, for the best of the Achaeans. Youve by now been present at the funeral of many men, of heroes, when at some time or other a king died, and young men gird themselves and get ready for contests,", " 24.90 but had you seen these in particular youd have been amazed at heart, how gorgeous were the prizes the goddess, silver-footed Thetis, set there for you, for you were very dear to the gods. So, not even in dying, did you lose your name, but your fame, to all mankind, will be forever good, Achilles.", " 24.95 But what pleasure is this for me, since I wound up the war? For Zeus contrived, on my return, wretched destruction for me, by Aegisthus hands, and those of my ruinous wife.” So as they said such things to each other, the runner, Argeiphontes, came near them,", |
7. Homeric Hymns, To Aphrodite, 48, 50-52, 198-199, 202-214, 218-238, 247-248, 256-263 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • deification, heroes, individuals • gods, as distinct from heroes • hero • marriage customs, of gods and heroes Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 103, 171; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 77, 82, 83, 84; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109, 140; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 20 48 For a mortal man imbued with amorousness. 50 Might soon know mortal love nor laughingly, 51 Say gods to mortal women she had paired, 52 Creating mortal men, while men had shared, 198 Are the most godlike, being fair of faceLength: 50, dtype: string 199 And tall. Zeus seized golden-haired Ganymede, 202 Among them all – remarkable to see. 203 Honoured by all, he from the golden bowl, 204 Drew the red nectar. Grief, though, filled the soul, 205 of Tros, not knowing if a heaven-sent blow, 206 Had snatched away his darling son, and so, 207 He mourned day after day unceasingly. 208 In pity, Zeus gave him indemnity-, 209 High-stepping horses such as carry men. 210 Hermes, the Argos-slaying leader, then, 211 At Zeus’s bidding, told him all – his son, 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, 218 Was of your race and godlike, just like you. 219 She begged dark-clouded Zeus to give consent, 220 That he’d be deathless, too. Zeus granted this. 221 But thoughtless queenly Eos was amiss, 222 Not craving youth so that senility, 223 Would never burden him and so, though he, 224 Lived happily with Eos far away, 225 On Ocean’s streams, at the first signs of grey, 226 Upon his lovely head and noble chin, 227 She spurned his bed but cherished him within, 228 Her house and gave him lovely clothes to wear, 229 Food and ambrosia. But when everywhere, 230 Old age oppressed him and his every limb, 231 Was this – to place him in a room and close, 232 The shining doors. An endless babbling rose, 233 Out of his mouth; he had no strength at all, 234 As once he had. I’d not have this befall, 235 Yourself. But if you looked as now you do, 236 Forevermore and everyone called you, 237 My husband, I’d not grieve. But pitile, 238 Old age will soon enshroud you – such distre, 247 Much madness on myself, dire, full of dread. 248 My mind has gone astray! I’ve shared a bed, 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, |
8. Homeric Hymns, To Apollo And The Muses, 225-276, 297-298, 375-387, 535-536 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: • Pto(i)os, hero • Teneros, Theban hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Teneros, Theban hero, birth of at Ismenion • hero • hero-cult Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194, 366, 367, 375, 376; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 52 225 Among the gods their dear son as he played 226 The lyre. How, then, shall I, for one who’s made, 227 So apt in theme for song, sing of you? Well, 228 Shall I sing of the lover? Shall I tell, 229 of when you wooed the daughter of Azan, 230 When you had by your side that godlike man, 231 Ioschys, whose father was Elatius, 232 The horseman, or the wife of Leucippus, 233 Or Leucippus himself, or Phorbas who, 234 Was Triops’ son – he on his chariot, you, 235 On foot (although he did not lack the art, 236 of Triops). Shall I sing how at the start, 237 Throughout the earth you wandered all around, 238 That you might set some consecrated ground, 239 An oracle for men? First from on high, 240 You sought Pieria, and you passed by, 241 Sandy Lectus, Enienae, then went through, 242 The land of the Perrhaebi, and then you, 243 Came to Iolcus and then placed your feet, 244 Upon Cenaeum, famous for its fleet, 245 of ships, set in Euboea. Then you stood, 246 On the Lelantine plain – it was not good, 247 You thought, though, for a shrine and groves. Phoebus, 248 Far-Shooter, then you crossed the Euripus, 249 Climbed the green, holy hills to Mycalessu, 250 And then on to the grasses of Teumessu, 251 And wood-clad Thebe, for that holy spot, 252 Had yet no mortals nor yet had it got, 253 Pathways across its grain-filled plain. Then you, 254 Came to Orchestus where a bright grove grew, 255 In honour of Poseidon. It was there, 256 That a new-broken colt, compelled to bear, 257 The trim car at its back, can convalesce. 258 The charioteer is skilful – nonethele, 259 He leaps down to the ground; the empty car, 260 The horses rattle, guideless as they are. 261 If in the woody grove the horses split, 262 The car, the men tend to them but tilt it, 263 And leave it there. The rite was ever so. 264 They pray to the shrine’s lord; the chariot, though, 265 Falls to the god’s lot. You went further still, 266 Far-Shooter, coming to the meadow’s rill, 267 of Cephissus, whose water, sweetly flowing, 268 Pours forth from Lilaea. You crossed it, going, 269 Past many-towered Ocalea, you who, 270 Works from a long way off, and then came to, 271 The grassy Haliartus. Then your aim, 272 Was going to Telphusa, and this same, 273 Seemed sweetly fit for shrine and grove. He went, 274 Close to her, saying: “It is my intent, 275 To build a glorious temple here to be, 276 An oracle for all mortality, 297 of treasures in it. Hear, then, what I say –, 298 You are much mightier than I – I pray, 375 He’s no less great than Zeus. In fact. consent, 376 That he’ll be greater still to the extent, 377 All-seeing Zeus tops Cronus.” At that word, 378 She smote the earth with her strong hand and stirred, 379 Life-giving Earth, and this filled her with joy, 380 For she believed that she would bear that boy. 381 For one year wise Zeus’ nightly company, 382 She did not seek nor sit, as formerly, 383 On her carved chair where for her mate she made, 384 Fine plans. No, cow-eyed queenly Hera stayed, 385 Within her temples where so many pray, 386 Enjoying sacrifices. When each day, 387 And month was over, as the year rolled round, 535 Your goods and all your fair ship’s gear, then raise, 536 An altar on the beach and offer praise, |
9. Mimnermus of Colophon, Fragments, 2 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: • deification, heroes • hero cult • hero, Found in books: Bowie, Essays on Ancient Greek Literature and Culture (2021) 469; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 24 NA> |
10. Aeschylus, Libation-Bearers, 59-65, 306-314, 320-322, 354-374, 429-433, 438 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Agamemnon, as hero • Comparisons, with heroes and gods • Cult, for heroes • Herald, and heroes • heroes • heroes, in the Agamemnon Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 132, 180, 181; Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 96, 119, 122, 123, 125, 132, 133, 134 59 ται δέ τις. τὸ δʼ εὐτυχεῖν, 60 τόδʼ ἐν βροτοῖς θεός τε καὶ θεοῦ πλέον. 61 ῥοπὴ δʼ ἐπισκοπεῖ δίκας, 62 ταχεῖα τοὺς μὲν ἐν φάει, 63 τὰ δʼ ἐν μεταιχμίῳ σκότου, 64 μένει χρονίζοντας ἄχη βρύει, 65 τοὺς δʼ ἄκραντος ἔχει νύξ. Χορός, 306 ἀλλʼ ὦ μεγάλαι Μοῖραι, Διόθεν 307 τῇδε τελευτᾶν, 308 τὸ δίκαιον μεταβαίνει. 309 ἀντὶ μὲν ἐχθρᾶς γλώσσης ἐχθρὰ, 310 γλῶσσα τελείσθω· τοὐφειλόμενον, 311 πράσσουσα Δίκη μέγʼ ἀυτεῖ·, 312 ἀντὶ δὲ πληγῆς φονίας φονίαν, 313 πληγὴν τινέτω. δράσαντι παθεῖν, 314 τριγέρων μῦθος τάδε φωνεῖ. Ὀρέστης, 320 ρον; χάριτες δʼ ὁμοίως, 321 κέκληνται γόος εὐκλεὴς, 322 προσθοδόμοις Ἀτρείδαις. Χορός, 354 φίλος φίλοισι τοῖς, 355 ἐκεῖ καλῶς θανοῦσιν, 356 κατὰ χθονὸς ἐμπρέπων, 357 σεμνότιμος ἀνάκτωρ, 358 πρόπολός τε τῶν μεγίστων, 359 χθονίων ἐκεῖ τυράννων·, 360 βασιλεὺς γὰρ ἦσθʼ, ὄφρʼ ἔζης, 361 μόριμον λάχος πιπλάντων, 362 χεροῖν πεισίβροτόν τε βάκτρον. Ἠλέκτρα, 363 μηδʼ ὑπὸ Τρωίας, 364 τείχεσι φθίμενος, πάτερ, 365 μετʼ ἄλλῳ δουρικμῆτι λαῷ, 366 παρὰ Σκαμάνδρου πόρον τεθάφθαι. 367 πάρος δʼ οἱ κτανόντες, 368 νιν οὕτως δαμῆναι, 369 φίλοις, θανατηφόρον αἶσαν, 370 πρόσω τινὰ πυνθάνεσθαι, 371 τῶνδε πόνων ἄπειρον. Χορός, 372 ταῦτα μέν, ὦ παῖ, κρείσσονα χρυσοῦ, 373 μεγάλης δὲ τύχης καὶ ὑπερβορέου, 374 μείζονα φωνεῖς· δύνασαι γάρ. 429 ἰὼ ἰὼ δαΐα, 430 πάντολμε μᾶτερ, δαΐαις ἐν ἐκφοραῖς, 431 ἄνευ πολιτᾶν ἄνακτʼ, 432 ἄνευ δὲ πενθημάτων, 433 ἔτλας ἀνοίμωκτον ἄνδρα θάψαι. Ὀρέστης, 438 ἔπειτʼ ἐγὼ νοσφίσας ὀλοίμαν. Χορός, 59 The awe of majesty once unconquered, unvanquished, irresistible in war, that penetrated the ears and heart of the people, is now cast off. But there is still fear. And prosperity—this, 60 among mortals, is a god and more than a god. But the balance of Justice keeps watch: swiftly it descends on those in the light; sometimes pain waits for those who linger on the frontier of twilight; 64 among mortals, is a god and more than a god. But the balance of Justice keeps watch: swiftly it descends on those in the light; sometimes pain waits for those who linger on the frontier of twilight; 65 and others are claimed by strengthless night. Chorus, 306 You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 307 You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 310 You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 311 Justice cries out as she exacts the debt, Orestes, 314 Justice cries out as she exacts the debt, Orestes, 320 Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus, 322 Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus, 354 —Welcomed there below by your comrades, 355 who nobly fell, a ruler of august majesty, distinguished even beneath the earth, and minister of the mightiest, the deities who rule in the nether world. 429 Away with you, cruel, 430 and utterly brazen mother! You dared to give your husband a most cruel burial: unmourned, without lamentation, a king unattended by his people. Orestes, 433 and utterly brazen mother! You dared to give your husband a most cruel burial: unmourned, without lamentation, a king unattended by his people. Orestes, 438 Yet with the help of the gods, and with the help of my own hands, will she not atone for the dishonor she did my father? Let me only take her life, then let me die! Chorus, |
11. Aeschylus, Eumenides, 12, 96-97, 103, 763-771, 959, 1007-1008 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Achilles (mythological hero) • Comparisons, with heroes and gods • Odysseus (mythological hero) • Orestes, as afterlife hero • eponymous heroes • heroes • heroes and heroines and battle • heroes, cult of • heroine • tragedy, and Athenian religion and hero-cults Found in books: Bernabe et al., Redefining Dionysos (2013) 62; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 399; Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 142; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 171; Parker, Polytheism and Society at Athens (2005) 141, 145; Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 130, 136, 137, 138, 139, 140, 141, 208 χώρας κατέχειν, τὸ δὲ κερδαλέον, ὁρᾶτε πληγὰς τάσδε καρδίας ὅθεν. πέμπουσι δʼ αὐτὸν καὶ σεβίζουσιν μέγα, τὸ λοιπὸν εἰς ἅπαντα πλειστήρη χρόνον, ὁρκωμοτήσας νῦν ἄπειμι πρὸς δόμους, μήτοι τινʼ ἄνδρα δεῦρο πρυμνήτην χθονὸς, ἐλθόντʼ ἐποίσειν εὖ κεκασμένον δόρυ. αὐτοὶ γὰρ ἡμεῖς ὄντες ἐν τάφοις τότε, τοῖς τἀμὰ παρβαίνουσι νῦν ὁρκώματα, ἀμηχάνοισι πράξομεν δυσπραξίαις, ὁδοὺς ἀθύμους καὶ παρόρνιθας πόρους, τιθέντες, ὡς αὐτοῖσι μεταμέλῃ πόνος·, ἀνδροτυχεῖς βιότους, ἄλλοισιν ἐν νεκροῖσιν, ὧν μὲν ἔκτανον, ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται, κατὰ γῆς σύμεναι τὸ μὲν ἀτηρὸν NA> |
12. Aeschylus, Persians, 711 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • heroes and heroines and battle Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 167; Parker, Polytheism and Society at Athens (2005) 145 βίοτον εὐαίωνα Πέρσαις ὡς θεὸς διήγαγες, NA> |
13. Aeschylus, Seven Against Thebes, 569 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Amphiaraos, promotion from hero to god • heroes, tragic Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 123; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 672 ἀλκήν τʼ ἄριστον μάντιν, Ἀμφιάρεω βίαν· NA> |
14. Pindar, Isthmian Odes, 4.52-4.57, 5.30 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Adrastos, hero cult • Hercules, hero • Hercules, hero, Labors of • hero, Greek • heroes • private sacrifices, to heroes Found in books: Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 176; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 196; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 899; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 89; Roller, A Guide to the Geography of Pliny the Elder (2022) 251 NA> |
15. Pindar, Nemean Odes, 3.22, 4.49-4.50, 7.46-7.48, 9.13-9.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Adrastos, hero cult • Aigina, local heroes • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Heroe, heroic • Heroes at Delphi • Nostoi traditions, cults, cities, hero-cults • Paris (hero) • cult, hero-cults • hero cult • hero, heroism, hero-cult • hero-cult • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • tomb, of hero Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 384; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 72, 73, 74, 158, 159, 162, 168; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 86, 119, 183; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 209; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 186, 193, 199, 200, 221, 222, 302 " 4.50 Thetis rules in Phthia, and Neoptolemus in the expanses of Epirus, where jutting ox-pasturing headlands, beginning in Dodona, slope down to the Ionian sea. But beside the foot of Pelion, 55 Peleus turned a warlike hand against Iolcus and gave it in subjection to the Haemones after encountering the crafty arts of Acastus wife Hippolyte. With the sword of Daedalus, the son of Pelias sowed the seeds of death for Peleus from an ambush. But Cheiron rescued him and carried out the destiny which had been fated by Zeus. And Peleus, having thwarted all-powerful fire, and the sharp claws of bold-plotting lions, and the edge of their terrible teeth, 65 married one of the Nereids throned on high, and saw the fine circle of seats in which the lords of sky and sea were sitting, as they gave him gifts and revealed the future strength of his race. Beyond Gadeira towards the western darkness there is no passage; turn back 70 the ships sails again to the mainland of Europe, for it is impossible for me to tell the full story of the sons of Aeacus. For the Theandridae, having pledged my word, I went as a ready herald of the limb-strengthening contest", |
16. Pindar, Olympian Odes, 1.90-1.91, 1.93, 2.72-2.75, 3.25, 3.28, 3.32, 6.13, 6.17, 7.16-7.17, 9.89-9.90 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Aischylos, worshipped as a hero • Amphiaraos, promotion from hero to god • Blood, poured on the hero's tomb • Comparisons, with heroes and gods • Cult, for heroes • Herakles, dual character as both god and hero • Heroes and heroines, of Athens • Paris (hero), Parnassos, peoples in • Syracuse, Syria, heroes of • Theseus, hero of Athens • deification, heroes • goat, see also kid god or hero, becoming • grave, of hero • hero • hero cult • hero cult, for athletes • hero cult, for founders • hero-cult • heroes • tomb, of hero • violent death, and hero-cults Found in books: Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 22, 25; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 118, 171, 176; Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 13; Graf and Johnston, Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets (2007) 128; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1152; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 136, 247; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 77, 84; Mikalson, Herodotus and Religion in the Persian Wars (2003) 204; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 672; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 24, 61, 79 2.75 according to the righteous counsels of Rhadamanthys, whom the great father, the husband of Rhea whose throne is above all others, keeps close beside him as his partner. Peleus and Cadmus are counted among them, and Achilles who was brought there by his mother, when she had persuaded the heart of Zeus with her prayers- Achilles, who laid low Hector, the irresistible, unswerving pillar of Troy, and who consigned to death Memnon the Ethiopian, son of the Dawn. I have many swift arrows in the quiver under my arm, 85 arrows that speak to the initiated. But the masses need interpreters.3 The man who knows a great deal by nature is truly skillful, while those who have only learned chatter with raucous and indiscriminate tongues in vain like crows against the divine bird of Zeus. Now, bend your bow toward the mark; tell me, my mind, whom are we trying to hit 90 as we shoot arrows of fame from a gentle mind? I will aim at Acragas, and speak with true intent a word sworn by oath: no city for a hundred years has given birth to a man more beneficent in his mind or more generous with his hand 95 than Theron. But praise is confronted by greed, which is not accompanied by justice, but stirred up by depraved men, eager to babble and to bury the fine deeds of noble men. Since the sand of the shore is beyond all counting, who could number all the joys that Theron has given others? 3.25 And so his spirit prompted him to travel to the land of the Danube, where the horse-driving daughter of Leto had received him when he came from the mountain-glens and deep, winding valleys of Arcadia; through the commands of Eurystheus, compulsion from his father urged him on the quest of the doe with the golden horns, which once Taygete 30 had inscribed as a sacred dedication to "Artemis who sets things right" Orthosia. Pursuing that doe he had also seen that land beyond the cold blasts of Boreas; there he had stood and marvelled at the trees, and sweet desire for them possessed him, to plant them around the boundary-line of the horse-racing ground with its twelve courses. And now in his kindness he comes regularly to this festival of ours, together with the godlike 35 twin sons of deep-waisted Leda. For Heracles, when he ascended to Olympus, assigned to them the ordering of the marvellous contest of men, the contest in excellence and in the driving of swift chariots. And so my spirit somehow urges me to say that glory has come to the Emmenidae and to Theron through the dispensation of the sons of Tyndareus with their fine horses, because that family comes to them with the most hospitable feasting-tables of any mortal men, observing the rites of the blessed gods with pious thoughts. If water is best and gold is the most honored of all possessions, so now Theron reaches the farthest point by his own native excellence; he touches the pillars of Heracles. Beyond that the wise cannot set foot; nor can the unskilled set foot 45 beyond that. I will not pursue it; I would be a fool. |
17. Pindar, Pythian Odes, 4.26, 5.93-5.95, 8.79 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Dionysos, and heroines • Echetlaeus, hero of Athens • Heroes and heroines • Heroes and heroines, War dead as • Heroes and heroines, of Athens • Theseus, hero of Athens • cult, and heroines • eponymous hero, games • founding hero • goddesses, as distinct from heroines • gods, as distinct from heroes • hero • hero cult • hero cult, for founders • hero cults • hero-cult • heroes, and cult • heroes, and heroines • heroes, contrasted with gods • heroes, definition of • heroine • heroines, and Dionysos • heroines, and cult • heroines, as relatives of heroes • heroines, contrasted with goddesses • heroines, definition of • heroines, terminology for • war, and hero-cult Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 191; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 18; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 203; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1152; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194, 218; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 39; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 11, 14, 103, 104; Mikalson, Herodotus and Religion in the Persian Wars (2003) 31, 204; Wolfsdorf, Early Greek Ethics (2020) 551 NA> |
18. Aristophanes, Acharnians, 326-334 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • hero • hero, comic • hero, comic hero Found in books: Bernabe et al., Redefining Dionysos (2013) 376; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 277 "ὡς ἔχω γ ὑμῶν ὁμήρους, οὓς ἀποσφάξω λαβών.", "εἰπέ μοι, τί τοῦτ ἀπειλεῖ τοὔπος ἄνδρες δημόται", τοῖς ̓Αχαρνικοῖσιν ἡμῖν; μῶν ἔχει του παιδίον, "τῶν παρόντων ἔνδον εἵρξας; ἢ πὶ τῷ θρασύνεται;", "βάλλετ εἰ βούλεσθ. ἐγὼ γὰρ τουτονὶ διαφθερῶ.", "εἴσομαι δ ὑμῶν τάχ ὅστις ἀνθράκων τι κήδεται.", "ὡς ἀπωλόμεσθ. ὁ λάρκος δημότης ὅδ ἔστ ἐμός.", ἀλλὰ μὴ δράσῃς ὃ μέλλεις: μηδαμῶς ὦ μηδαμῶς. ἀνταποκτενῶ γὰρ ὑμῶν τῶν φίλων τοὺς φιλτάτους: NA> |
19. Aristophanes, Birds, 878-879, 1490-1493, 1536-1543, 1565-1693, 1706-1765 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Herakles, dual character as both god and hero • hero • hero, comic hero • heros, Eleusis • marriage customs, of gods and heroes • mortal side of hero • tomb, of hero • violent death, and hero-cults Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 333, 334; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 96, 105, 106; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 29, 35, 47, 155; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 276, 301 " 1542 ἅπαντά γ ἆρ αὐτῷ ταμιεύει; φήμ ἐγώ.", 1574 ἄγε δὴ τί δρῶμεν ̔Ηράκλεις; ἀκήκοας, 1587 τί ἔστι; πρεσβεύοντες ἡμεῖς ἥκομεν, " 1596 ἀλλ οὔτε πρότερον πώποθ ἡμεῖς ἤρξαμεν", 1615 κἀμοὶ δοκεῖ. τί δαὶ σὺ φῄς; ναβαισατρεῦ. 1630 εἴ τοι δοκεῖ σφῷν ταῦτα, κἀμοὶ συνδοκεῖ. 1650 κατὰ τοὺς νόμους: νόθος γὰρ εἶ κοὐ γνήσιος. 1676 τί δαὶ σὺ φῄς; τἀναντία ψηφίζομαι. " 1692 οὐκ εἶ μεθ ἡμῶν; εὖ γε μέντἂν διετέθην.", 1720 ἄναγε δίεχε πάραγε πάρεχε. ... "πτεροφόρ ἐπὶ δάπεδον Διὸς", καὶ λέχος γαμήλιον. ὄρεξον ὦ μάκαιρα σὴν, χεῖρα καὶ πτερῶν ἐμῶν, λαβοῦσα συγχόρευσον: αἴρων, "δὲ κουφιῶ ς ἐγώ.", τήνελλα καλλίνικος, ὦ, δαιμόνων ὑπέρτατε. διδόναι Νεφελοκοκκυγιεῦσιν ὑγιείαν καὶ σωτηρίαν αὐτοῖσι καὶ Χίοισι —, εἰ γὰρ ἐντύχοι τις ἥρῳ " 1542 PROMETHEUS: Yes, precisely. If he gives you her for your wife, yours will be the almighty power. That is what I have come to tell you; for you know my constant and habitual goodwill towards men. PISTHETAERUS: Oh, yes! tis thanks to you that we roast our meat. PROMETHEUS: I hate the gods, as you know. PISTHETAERUS: Aye, by Zeus, you have always detested them. PROMETHEUS: Towards them I am a veritable Timon; but I must return in all haste, so give me the umbrella; if Zeus should see me from up there, he would think I was escorting one of the Canephori. PISTHETAERUS: Wait, take this stool as well. CHORUS: Near by the land of the Sciapodes there is a marsh, from the borders whereof the odious Socrates evokes the souls of men. Pisander came one day to see his soul, which he had left there when still alive. He offered a little victim, a camel, slit his throat and, following the example of Ulysses, stepped one pace backwards. Then that bat of a Chaerephon came up from hell to drink the camels blood. POSIDON: This is the city of Nephelococcygia, Cloud-cuckoo-town, whither we come as ambassadors. (To Triballus.) Hi! what are you up to? you are throwing your cloak over the left shoulder. Come, fling it quick over the right! And why, pray, does it draggle this fashion? Have you ulcers to hide like Laespodias? Oh! democracy! whither, oh! whither are you leading us? Is it possible that the gods have chosen such an envoy? TRIBALLUS: Leave me alone. POSIDON: Ugh! the cursed savage! you are by far the most barbarous of all the gods. — Tell me, Heracles, what are we going to do?", " 1574 HERACLES: I have already told you that I want to strangle the fellow who has dared to block us in. POSIDON: But, my friend, we are envoys of peace. HERACLES: All the more reason why I wish to strangle him. PISTHETAERUS: Hand me the cheese-grater; bring me the silphium for sauce; pass me the cheese and watch the coals. HERACLES: Mortal! we who greet you are three gods. PISTHETAERUS: Wait a bit till I have prepared my silphium pickle. HERACLES: What are these meats? PISTHETAERUS: These are birds that have been punished with death for attacking the peoples friends. HERACLES: And you are seasoning them before answering us? PISTHETAERUS: Ah! Heracles! welcome, welcome! Whats the matter?", " 1587 HERACLES: The gods have sent us here as ambassadors to treat for peace. A SERVANT: Theres no more oil in the flask. PISTHETAERUS: And yet the birds must be thoroughly basted with it. HERACLES: We have no interest to serve in fighting you; as for you, be friends and we promise that you shall always have rain-water in your pools and the warmest of warm weather. So far as these points go we are armed with plenary authority.", " 1596 PISTHETAERUS: We have never been the aggressors, and even now we are as well disposed for peace as yourselves, provided you agree to one equitable condition, namely, that Zeus yield his sceptre to the birds. If only this is agreed to, I invite the ambassadors to dinner. HERACLES: Thats good enough for me. I vote for peace. POSIDON: You wretch! you are nothing but a fool and a glutton. Do you want to dethrone your own father? PISTHETAERUS: What an error! Why, the gods will be much more powerful if the birds govern the earth. At present the mortals are hidden beneath the clouds, escape your observation, and commit perjury in your name; but if you had the birds for your allies, and a man, after having sworn by the crow and Zeus, should fail to keep his oath, the crow would dive down upon him unawares and pluck out his eye. POSIDON: Well thought of, by Poseidon! HERACLES: My notion too.", 1615 PISTHETAERUS: (to the Triballian). And you, whats your opinion? TRIBALLUS: Nabaisatreu. PISTHETAERUS: Dyou see? he also approves. But hear another thing in which we can serve you. If a man vows to offer a sacrifice to some god and then procrastinates, pretending that the gods can wait, and thus does not keep his word, we shall punish his stinginess. POSIDON: Ah! ah! and how? PISTHETAERUS: While he is counting his money or is in the bath, a kite will relieve him, before he knows it, either in coin or in clothes, of the value of a couple of sheep, and carry it to the god. HERACLES: I vote for restoring them the sceptre. POSIDON: Ask the Triballian. HERACLES: Hi! Triballian, do you want a thrashing? TRIBALLUS: Saunaka baktarikrousa. HERACLES: He says, "Right willingly.", " 1630 POSIDON: If that be the opinion of both of you, why, I consent too. HERACLES: Very well! we accord the sceptre. PISTHETAERUS: Ah! I was nearly forgetting another condition. I will leave Hera to Zeus, but only if the young Basileia is given me in marriage. POSIDON: Then you dont want peace. Let us withdraw. PISTHETAERUS: It matters mighty little to me. Cook, look to the gravy. HERACLES: What an odd fellow this Poseidon is! Where are you off to? Are we going to war about a woman? POSIDON: What else is there to do? HERACLES: What else? Why, conclude peace. POSIDON: Oh! the ninny! do you always want to be fooled? Why, you are seeking your own downfall. If Zeus were to die, after having yielded them the sovereignty, you would be ruined, for you are the heir of all the wealth he will leave behind. PISTHETAERUS: Oh! by the gods! how he is cajoling you. Step aside, that I may have a word with you. Your uncle is getting the better of you, my poor friend. The law will not allow you an obolus of the paternal property, for you are a bastard and not a legitimate child.", 1650 HERACLES: I a bastard! Whats that you tell me? PISTHETAERUS: Why, certainly; are you not born of a stranger woman? Besides, is not Athene recognized as Zeus sole heiress? And no daughter would be that, if she had a legitimate brother. HERACLES: But what if my father wished to give me his property on his death-bed, even though I be a bastard? PISTHETAERUS: The law forbids it, and this same Poseidon would be the first to lay claim to his wealth, in virtue of being his legitimate brother. Listen; thus runs Solons law. "A bastard shall not inherit, if there are legitimate children; and if there are no legitimate children, the property shall pass to the nearest kin." HERACLES: And I get nothing whatever of the paternal property? PISTHETAERUS: Absolutely nothing. But tell me, has your father had you entered on the registers of his phratria? HERACLES: No, and I have long been surprised at the omission. PISTHETAERUS: What ails you, that you should shake your fist at heaven? Do you want to fight it? Why, be on my side, I will make you a king and will feed you on birds milk and honey. HERACLES: Your further condition seems fair to me. I cede you the young damsel. POSIDON: But I, I vote against this opinion. " 1676 PISTHETAERUS: Then all depends on the Triballian. (To the Triballian.) What do you say? TRIBALLUS: Big bird give daughter pretty and queen. HERACLES: You say that you give her? POSIDON: Why no, he does not say anything of the sort, that he gives her; else I cannot understand any better than the swallows. PISTHETAERUS: Exactly so. Does he not say she must be given to the swallows? POSIDON: Very well! you two arrange the matter; make peace, since you wish it so; Ill hold my tongue. HERACLES: We are of a mind to grant you all that you ask. But come up there with us to receive Basileia and the celestial bounty. PISTHETAERUS: Here are birds already cut up, and very suitable for a nuptial feast. HERACLES: You go and, if you like, I will stay here to roast them. PISTHETAERUS: You to roast them! you are too much the glutton; come along with us.", " 1692 HERACLES: Ah! how well I would have treated myself! PISTHETAERUS: Let some bring me a beautiful and magnificent tunic for the wedding. CHORUS: At Phanae, near the Clepsydra, there dwells a people who have neither faith nor law, the Englottogastors, who reap, sow, pluck the vines and the figs with their tongues; they belong to a barbaric race, and among them the Philippi and the Gorgiases are to be found; tis these Englottogastorian Phillippi who introduced the custom all over Attica of cutting out the tongue separately at sacrifices. A MESSENGER: Oh, you, whose unbounded happiness I cannot express in words, thrice happy race of airy birds, receive your king in your fortunate dwellings. More brilliant than the brightest star that illumes the earth, he is approaching his glittering golden palace; the sun itself does not shine with more dazzling glory. He is entering with his bride at his side whose beauty no human tongue can express; in his hand he brandishes the lightning, the winged shaft of Zeus; perfumes of unspeakable sweetness pervade the ethereal realms. Tis a glorious spectacle to see the clouds of incense wafting in light whirlwinds before the breath of the Zephyr! But here he is himself. Divine Muse! let thy sacred lips begin with songs of happy omen.", " 1720 CHORUS: Fall back! to the right! to the left! advance! Fly around this happy mortal, whom Fortune loads with her blessings. Oh! oh! what grace! what beauty! Oh, marriage so auspicious for our city! All honour to this man! tis through him that the birds are called to such glorious destinies. Let your nuptial hymns, your nuptial songs, greet him and his Basileia! Twas in the midst of such festivities that the Fates formerly united Olympian Hera to the King who governs the gods from the summit of his inaccessible throne. Oh! Hymen! oh! Hymenaeus! Rosy Eros with the golden wings held the reins and guided the chariot; twas he, who presided over the union of Zeus and the fortunate Hera. Oh! Hymen! oh! Hymenaeus!", " 1743 PISTHETAERUS: I am delighted with your songs, I applaud your verses. Now celebrate the thunder that shakes the earth, the flaming lightning of Zeus and the terrible flashing thunderbolt. CHORUS: Oh, thou golden flash of the lightning! oh, ye divine shafts of flame, that Zeus has hitherto shot forth! Oh, ye rolling thunders, that bring down the rain! Tis by the order of our king that ye shall now stagger the earth! Oh, Hymen! tis through thee that he commands the universe and that he makes Basileia, whom he has robbed from Zeus, take her seat at his side. Oh! Hymen! oh! Hymenaeus! PISTHETAERUS: Let all the winged tribes of our fellow-citizens follow the bridal couple to the palace of Zeus and to the nuptial couch! Stretch forth your hands, my dear wife! Take hold of me by my wings and let us dance; I am going to lift you up and carry you through the air.", 1763 CHORUS: Oh, joy! Io Paean! Tralala! victory is thine, oh, thou greatest of the gods!END, |
20. Aristophanes, Women of The Assembly, 202 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • hero, comic hero Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 155; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 259 "σωτηρία παρέκυψεν, ἀλλ ὡρᾴζεται" NA> |
21. Aristophanes, Knights, 11-12, 146-148 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • hero • hero, comic hero Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 133; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 155; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 269 " 146 ζητῶμεν αὐτόν. ἀλλ ὁδὶ προσέρχεται", σωτηρίαν νῷν, ἀλλὰ μὴ κλάειν ἔτι; ὥσπερ κατὰ θεὸν εἰς ἀγοράν. ὦ μακάριε, "ἀλλαντοπῶλα, δεῦρο δεῦρ ὦ φίλτατε", "τί κινυρόμεθ ἄλλως; οὐκ ἐχρῆν ζητεῖν τινα" " 146 NICIAS: Lo! there he is, going towards the Agora; tis the gods, the gods who send him! DEMOSTHENES: This way, this way, oh, lucky sausage-seller, come forward, dear friend, our saviour, the saviour of our city. SAUSAGE-SELLER: What is it? Why do you call me? DEMOSTHENES: Come here, come and learn about your good luck, you who are Fortunes favourite! NICIAS: Come! Relieve him of his basket-tray and tell him the oracle of the god; I will go and look after the Paphlagonian. DEMOSTHENES: First put down all your gear, then worship the earth and the gods. SAUSAGE-SELLER: Tis done. What is the matter? DEMOSTHENES: Happiness, riches, power; today you have nothing, tomorrow you will have all, oh! chief of happy Athens. SAUSAGE-SELLER: Why not leave me to wash my tripe and to sell my sausages instead of making game of me? DEMOSTHENES: Oh! the fool! Your tripe! Do you see these tiers of people?", |
22. Aristophanes, Lysistrata, 403 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Paris (hero), Parnassos, peoples in • hero, comic hero Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270, 294 νὴ τὸν Ποσειδῶ τὸν ἁλυκὸν δίκαιά γε. NA> |
23. Aristophanes, Clouds, 315, 889-1104, 1161 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • hero • hero, comic hero • heroine • heroines, terminology for Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 106; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 15; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 155; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 302, 309 892 ἐν τοῖς πολλοῖσι λέγων ἀπολῶ. " 910 ῥόδα μ εἴρηκας. καὶ βωμολόχος.", 940 φέρε δὴ πότερος λέξει πρότερος; 961 λέξω τοίνυν τὴν ἀρχαίαν παιδείαν ὡς διέκειτο, ... "πρὸς ταῦτ ὦ μειράκιον θαρρῶν ἐμὲ τὸν κρείττω λόγον αἱροῦ:", κἀπιστήσει μισεῖν ἀγορὰν καὶ βαλανείων ἀπέχεσθαι, καὶ τοῖς αἰσχροῖς αἰσχύνεσθαι, κἂν σκώπτῃ τίς σε φλέγεσθαι: καὶ τῶν θάκων τοῖς πρεσβυτέροις ὑπανίστασθαι προσιοῦσιν, καὶ μὴ περὶ τοὺς σαυτοῦ γονέας σκαιουργεῖν, ἄλλο τε μηδὲν, "αἰσχρὸν ποιεῖν, ὅτι τῆς αἰδοῦς μέλλεις τἄγαλμ ἀναπλάττειν:", "μηδ εἰς ὀρχηστρίδος εἰσᾴττειν, ἵνα μὴ πρὸς ταῦτα κεχηνὼς", μήλῳ βληθεὶς ὑπὸ πορνιδίου τῆς εὐκλείας ἀποθραυσθῇς: "μηδ ἀντειπεῖν τῷ πατρὶ μηδέν, μηδ ̓Ιαπετὸν καλέσαντα", μνησικακῆσαι τὴν ἡλικίαν ἐξ ἧς ἐνεοττοτροφήθης. 1024 ὦ καλλίπυργον σοφίαν κλεινοτάτην ἐπασκῶν, 1046 ὁτιὴ κάκιστόν ἐστι καὶ δειλὸν ποιεῖ τὸν ἄνδρα. 1063 πολλοῖς. ὁ γοῦν Πηλεὺς ἔλαβε διὰ τοῦτο τὴν μάχαιραν. " 1068 κᾆτ ἀπολιποῦσά γ αὐτὸν ᾤχετ: οὐ γὰρ ἦν ὑβριστὴς", 1084 ἕξει τινὰ γνώμην λέγειν τὸ μὴ εὐρύπρωκτος εἶναι; 1090 ἐξ εὐρυπρώκτων. πείθομαι. " 892 JUST DISCOURSE: Annihilate me! Do you forget who you are? UNJUST DISCOURSE: I am Reasoning. JUST DISCOURSE: Yes, the weaker Reasoning. UNJUST DISCOURSE: But I triumph over you, who claim to be the stronger. JUST DISCOURSE: By what cunning shifts, pray? UNJUST DISCOURSE: By the invention of new maxims. JUST DISCOURSE: ... which are received with favour by these fools. UNJUST DISCOURSE: Say rather, by these wiseacres. JUST DISCOURSE: I am going to destroy you mercilessly. UNJUST DISCOURSE: How pray? Let us see you do it. JUST DISCOURSE: By saying what is true. UNJUST DISCOURSE: I shall retort and shall very soon have the better of you. First, I maintain that justice has no existence. JUST DISCOURSE: Has no existence? UNJUST DISCOURSE: No existence! Why, where are they? JUST DISCOURSE: With the gods. UNJUST DISCOURSE: How then, if justice exists, was Zeus not put to death for having put his father in chains? JUST DISCOURSE: Bah! this is enough to turn my stomach! A basin, quick! UNJUST DISCOURSE: You are an old driveller and stupid withal. JUST DISCOURSE: And you a debauchee and a shameless fellow. UNJUST DISCOURSE: Hah! What sweet expressions! 910 JUST DISCOURSE: An impious buffoon! UNJUST DISCOURSE: You crown me with roses and with lilies. JUST DISCOURSE: A parricide. UNJUST DISCOURSE: Why, you shower gold upon me. JUST DISCOURSE: Formerly, twas a hailstorm of blows. UNJUST DISCOURSE: I deck myself with your abuse. JUST DISCOURSE: What impudence! UNJUST DISCOURSE: What tomfoolery! JUST DISCOURSE: Tis because of you that the youth no longer attends the schools. The Athenians will soon recognize what lessons you teach those who are fools enough to believe you. UNJUST DISCOURSE: You are overwhelmed with wretchedness. JUST DISCOURSE: And you, you prosper. Yet you were poor when you said, "I am the Mysian Telephus," and used to stuff your wallet with maxims of Pandeletus to nibble at. UNJUST DISCOURSE: Oh! the beautiful wisdom, of which you are now boasting! JUST DISCOURSE: Madman! But yet madder the city that keeps you, you, the corrupter of its youth! UNJUST DISCOURSE: Tis not you who will teach this young man; you are as old and out of date as Saturn. JUST DISCOURSE: Nay, it will certainly be I, if he does not wish to be lost and to practise verbosity only. UNJUST DISCOURSE (to Phidippides). Come hither and leave him to beat the air. JUST DISCOURSE (to Unjust Discourse). Evil be unto you, if you touch him. CHORUS: A truce to your quarrellings and abuse! But expound, you, what you taught us formerly, and you, your new doctrine. Thus, after hearing each of you argue, he will be able to choose betwixt the two schools. JUST DISCOURSE: I am quite agreeable. UNJUST DISCOURSE: And I too. 940 CHORUS: Who is to speak first? UNJUST DISCOURSE: Let it be my opponent, he has my full consent; then I will follow upon the very ground he shall have chosen and shall shatter him with a hail of new ideas and subtle fancies; if after that he dares to breathe another word, I shall sting him in the face and in the eyes with our maxims, which are as keen as the sting of a wasp, and he will die. CHORUS: Here are two rivals confident in their powers of oratory and in the thoughts over which they have pondered so long. Let us see which will come triumphant out of the contest. This wisdom, for which my friends maintain such a persistent fight, is in great danger. Come then, you, who crowned men of other days with so many virtues, plead the cause dear to you, make yourself known to us. 961 JUST DISCOURSE: Very well, I will tell you what was the old education, when I used to teach justice with so much success and when modesty was held in veneration. Firstly, it was required of a child, that it should not utter a word. In the street, when they went to the music-school, all the youths of the same district marched lightly clad and ranged in good order, even when the snow was falling in great flakes. At the masters house they had to stand, their legs apart, and they were taught to sing either, "Pallas, the Terrible, who overturneth cities," or "A noise resounded from afar" in the solemn tones of the ancient harmony. If anyone indulged in buffoonery or lent his voice any of the soft inflexions, like those which today the disciples of Phrynis take so much pains to form, he was treated as an enemy of the Muses and belaboured with blows. In the wrestling school they would sit with outstretched legs and without display of any indecency to the curious. When they rose, they would smooth over the sand, so as to leave no trace to excite obscene thoughts. Never was a child rubbed with oil below the belt; the rest of their bodies thus retained its fresh bloom and down, like a velvety peach. They were not to be seen approaching a lover and themselves rousing his passion by soft modulation of the voice and lustful gaze. At table, they would not have dared, before those older than themselves, to have taken a radish, an aniseed or a leaf of parsley, and much less eat fish or thrushes or cross their legs. " 984 UNJUST DISCOURSE: What antiquated rubbish! Have we got back to the days of the festivals of Zeus Polieus (Dipolia?), to the Buphonia, to the time of the poet Cecydes and the golden cicadas? JUST DISCOURSE: Tis nevertheless by suchlike teaching I built up the men of Marathon. But you, you teach the children of today to bundle themselves quickly into their clothes, and I am enraged when I see them at the Panathenaea forgetting Athene while they dance, and covering themselves with their bucklers. Hence, young man, dare to range yourself beside me, who follow justice and truth; you will then be able to shun the public place, to refrain from the baths, to blush at all that is shameful, to fire up if your virtue is mocked at, to give place to your elders, to honour your parents, in short, to avoid all that is evil. Be modesty itself, and do not run to applaud the dancing girls; if you delight in such scenes, some courtesan will cast you her apple and your reputation will be done for. Do not bandy words with your father, nor treat him as a dotard, nor reproach the old man, who has cherished you, with his age.", " 1000 UNJUST DISCOURSE: If you listen to him, by Dionysos! you will be the image of the sons of Hippocrates and will be called mothers great ninny. JUST DISCOURSE: No, but you will pass your days at the gymnasia, glowing with strength and health; you will not go to the Agora to cackle and wrangle as is done nowadays; you will not live in fear that you may be dragged before the courts for some trifle exaggerated by quibbling. But you will go down to the Academy to run beneath the sacred olives with some virtuous friend of your own age, your head encircled with the white reed, enjoying your ease and breathing the perfume of the yew and of the fresh sprouts of the poplar, rejoicing in the return of springtide and gladly listening to the gentle rustle of the plane-tree and the elm. If you devote yourself to practising my precepts, your chest will be stout, your colour glowing, your shoulders broad, your tongue short, your rear end muscular, but your penis small. But if you follow the fashions of the day, you will be pallid in hue, have narrow shoulders, a narrow chest, a long tongue, small butt, and a long ... decree; you will know how to spin forth long-winded arguments on law. You will be persuaded also to regard as splendid everything that is shameful and as shameful everything that is honourable; in a word, you will wallow in debauchery like Antimachus.", |
24. Aristophanes, Peace, 204, 418-420, 595, 613, 628-635, 659 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comic hero • Comparisons, with heroes and gods • hero • hero, comic hero • heroes Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 105, 159; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 155; Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 193; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 259; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 186 "καί σοι τὰ μεγάλ ἡμεῖς Παναθήναι ἄξομεν", πάσας τε τὰς ἄλλας τελετὰς τὰς τῶν θεῶν, "μυστήρι ̔Ερμῇ, Διιπόλει, ̓Αδώνια:", τοῖς ἀγροίκοισιν γὰρ ἦσθα χῖδρα καὶ σωτηρία. "καὶ πίθος πληγεὶς ὑπ ὀργῆς ἀντελάκτισεν πίθῳ,", ἐν δίκῃ μὲν οὖν, ἐπεί τοι τὴν κορώνεών γέ μου, "ἐξέκοψαν, ἣν ἐγὼ φύτευσα κἀξεθρεψάμην.", "νὴ Δί ὦ μέλ ἐνδίκως γε δῆτ, ἐπεὶ κἀμοῦ λίθον", ἐμβαλόντες ἑξμέδιμνον κυψέλην ἀπώλεσαν. "κᾆτα δ ὡς ἐκ τῶν ἀγρῶν ξυνῆλθεν οὑργάτης λεώς,", τὸν τρόπον πωλούμενος τὸν αὐτὸν οὐκ ἐμάνθανεν, "ἀλλ ἅτ ὢν ἄνευ γιγάρτων καὶ φιλῶν τὰς ἰσχάδας", ἔβλεπεν πρὸς τοὺς λέγοντας: οἱ δὲ γιγνώσκοντες εὖ, ὀργὴν γὰρ αὐτοῖς ὧν ἔπαθε πολλὴν ἔχει. "̔́Ελλησιν ὀργισθέντες. εἶτ ἐνταῦθα μὲν" NA> |
25. Aristophanes, Frogs, 414-459, 464-478 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Aiakos, hero of grain-supply • anti-hero, Dionysus • hero • heroes Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 213; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 116; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 187 " 418 θός εἰμι καὶ μετ αὐτῆς", 450 λειμῶνας ἀνθεμώδεις, τος τιτθίον προκύψαν. ̓́Ιακχε φιλοχορευτὰ συμπρόπεμπέ με. "ἐγὼ δ ἀεί πως φιλακόλου-", παίζων χορεύειν βούλομαι. κἄγωγε πρός. βούλεσθε δῆτα κοινῇ, σκώψωμεν ̓Αρχέδημον; ὃς ἑπτέτης ὢν οὐκ ἔφυσε φράτερας. νυνὶ δὲ δημαγωγεῖ, ἐν τοῖς ἄνω νεκροῖσι, κἀστὶν τὰ πρῶτα τῆς ἐκεῖ μοχθηρίας. "τὸν Κλεισθένους δ ἀκούω", ἐν ταῖς ταφαῖσι πρωκτὸν, τίλλειν ἑαυτοῦ καὶ σπαράττειν τὰς γνάθους: "κἀκόπτετ ἐγκεκυφώς,", κἄκλαε κἀκεκράγει, Σεβῖνον ὅστις ἐστὶν ἁναφλύστιος. καὶ Καλλίαν γέ φασι, τοῦτον τὸν ̔Ιπποβίνου, κύσθου λεοντῆν ναυμαχεῖν ἐνημμένον. "ἔχοιτ ἂν οὖν φράσαι νῷν", "Πλούτων ὅπου νθάδ οἰκεῖ;", ξένω γάρ ἐσμεν ἀρτίως ἀφιγμένω. μηδὲν μακρὰν ἀπέλθῃς, "μηδ αὖθις ἐπανέρῃ με,", "ἀλλ ἴσθ ἐπ αὐτὴν θύραν ἀφιγμένος.", "αἴροι ἂν αὖθις ὦ παῖ.", τουτὶ τί ἦν τὸ πρᾶγμα; "ἀλλ ἢ Διὸς Κόρινθος ἐν τοῖς στρώμασιν.", χωρεῖτε, "νῦν ἱερὸν ἀνὰ κύκλον θεᾶς, ἀνθοφόρον ἀν ἄλσος", παίζοντες οἷς μετουσία θεοφιλοῦς ἑορτῆς: ἐγὼ δὲ σὺν ταῖσιν κόραις εἶμι καὶ γυναιξίν, οὗ παννυχίζουσιν θεᾷ, φέγγος ἱερὸν οἴσων. χωρῶμεν ἐς πολυρρόδους, τὸν ἡμέτερον τρόπον, τὸν καλλιχορώτατον, παίζοντες, ὃν ὄλβιαι, Μοῖραι ξυνάγουσιν. μόνοις γὰρ ἡμῖν ἥλιος, καὶ φέγγος ἱλαρόν ἐστιν, "ὅσοι μεμυήμεθ εὐ-", τρόπον περὶ τοὺς ξένους, καὶ τοὺς ἰδιώτας. παῖ παῖ. τίς οὗτος; ̔Ηρακλῆς ὁ καρτερός. ὦ βδελυρὲ κἀναίσχυντε καὶ τολμηρὲ σὺ, καὶ μιαρὲ καὶ παμμίαρε καὶ μιαρώτατε, "ὃς τὸν κύν ἡμῶν ἐξελάσας τὸν Κέρβερον", ἀπῇξας ἄγχων κἀποδρὰς ᾤχου λαβών, "ὃν ἐγὼ φύλαττον. ἀλλὰ νῦν ἔχει μέσος:", τοία Στυγός σε μελανοκάρδιος πέτρα, ̓Αχερόντιός τε σκόπελος αἱματοσταγὴς, φρουροῦσι, Κωκυτοῦ τε περίδρομοι κύνες, "ἔχιδνά θ ἑκατογκέφαλος, ἣ τὰ σπλάγχνα σου", "διασπαράξει, πλευμόνων τ ἀνθάψεται", Ταρτησία μύραινα: τὼ νεφρὼ δέ σου, αὐτοῖσιν ἐντέροισιν ᾑματωμένω, διασπάσονται Γοργόνες Τειθράσιαι, "ἐφ ἃς ἐγὼ δρομαῖον ὁρμήσω πόδα.", χιτωνίου παραρραγέν- " 418 DIONYSUS: Aye, I like to mingle with these choruses; I would fain dance and sport with that young girl. XANTHIAS: And I too. CHORUS: Would you like us to mock together at Archidemus? He is still awaiting his seven-year teeth to have himself entered as a citizen; but he is none the less a chief of the people among the Athenians and the greatest rascal of em all. I am told that Clisthenes is tearing the hair out of his rump and lacerating his cheeks on the tomb of Sebinus, the Anaphlystian; with his forehead against the ground, he is beating his bosom and groaning and calling him by name. As for Callias, the illustrious son of Hippobinus, the new Heracles, he is fighting a terrible battle of love on his galleys; dressed up in a lions skin, he fights a fierce naval battle — with the girls cunts. DIONYSUS: Could you tell us where Pluto dwells? We are strangers and have just arrived. CHORUS: Go no farther, and know without further question that you are at his gates. DIONYSUS: Slave, pick up your baggage. XANTHIAS: This wretched baggage, tis like Corinth, the daughter of Zeus, for its always in his mouth. CHORUS: And now do ye, who take part in this religious festival, dance a gladsome round in the flowery grove in honour of the goddess. DIONYSUS: As for myself, I will go with the young girls and the women into the enclosure, where the nocturnal ceremonies are held; tis I will bear the sacred torch.", " 450 CHORUS: Let us go into the meadows, that are sprinkled with roses, to form, according to our rites, the graceful choirs, over which the blessed Fates preside. Tis for us alone that the sun doth shine; his glorious rays illumine the Initiate, who have led the pious life, that is equally dear to strangers and citizens. DIONYSUS: Come now! how should we knock at this door? How do the dwellers in these parts knock? XANTHIAS: Lose no time and attack the door with vigour, if you have the courage of Heracles as well as his costume. DIONYSUS: Ho! there! Slave! AEACUS: Whos there? DIONYSUS: Heracles, the bold. AEACUS: Ah! wretched, impudent, shameless, threefold rascal, the most rascally of rascals. Ah! tis you who hunted out our dog Cerberus, whose keeper I was! But I have got you today; and the black stones of Styx, the rocks of Acheron, from which the blood is dripping, and the roaming dogs of Cocytus shall account to me for you; the hundred-headed Hydra shall tear your sides to pieces; the Tartessian Muraena shall fasten itself on your lungs and the Tithrasian Gorgons shall tear your kidneys and your gory entrails to shreds; I will go and fetch them as quickly as possible. XANTHIAS: Eh! what are you doing there? DIONYSUS (stooping down). I have just shit myself! Invoke the god. XANTHIAS: Get up at once. How a stranger would laugh, if he saw you.", |
26. Aristophanes, The Women Celebrating The Thesmophoria, 224, 695, 947-1000 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • anti-hero, Dionysus • eponymous heroes • hero • hero, comic hero • heroes • impurity, heroes considered as impure Found in books: Bernabe et al., Redefining Dionysos (2013) 381; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 242; Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 142; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 112; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 155; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 270, 277; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 216 224 οὗτος σὺ ποῖ θεῖς; ἐς τὸ τῶν σεμνῶν, "καθαιματώσει βωμόν. ὦ τάλαιν ἐγώ.", ἄγε νυν ἡμεῖς παίσωμεν ἅπερ νόμος ἐνθάδε ταῖσι γυναιξίν, ὅταν ὄργια σεμνὰ θεοῖν ἱεραῖς ὥραις ἀνέχωμεν, ἅπερ καὶ, Παύσων σέβεται καὶ νηστεύει, πολλάκις αὐτοῖν ἐκ τῶν ὡρῶν, ἐς τὰς ὥρας ξυνεπευχόμενος, "τοιαῦτα μέλειν θάμ ἑαυτῷ.", ὅρμα χώρει: "κοῦφα ποσὶν ἄγ ἐς κύκλον,", χειρὶ σύναπτε χεῖρα, βαῖνε καρπαλίμοιν ποδοῖν. ἐπισκοπεῖν δὲ πανταχῇ, κυκλοῦσαν ὄμμα χρὴ χοροῦ κατάστασιν. ἅμα δὲ καὶ, γένος ̓Ολυμπίων θεῶν, μέλπε καὶ γέραιρε φωνῇ πᾶσα χορομανεῖ τρόπῳ. εἰ δέ τις, προσδοκᾷ κακῶς ἐρεῖν, "ἐν ἱερῷ γυναῖκά μ οὖσαν ἄνδρας, οὐκ ὀρθῶς φρονεῖ.", " 224 MNESILOCHUS: To the shrine of the Eumenides. No, by Demeter I wont let myself be gashed like that. EURIPIDES: But you will get laughed at, with your face half-shaven like that. MNESILOCHUS: Little care I: EURIPIDES: In the gods names, dont leave me in the lurch. Come here. MNESILOCHUS: Oh! by the gods! (Resumes his seat.) EURIPIDES: Keep still and hold up your head. Why do you want to fidget about like this? MNESILOCHUS: Mu, mu. EURIPIDES: Well! why, mu, mu? There! tis done and well done too! MNESILOCHUS Ah! great god! It makes me feel quite light. EURIPIDES: Dont worry yourself; you look charming. Do you want to see yourself? MNESILOCHUS: Aye, that I do; hand the mirror here. EURIPIDES: Do you see yourself? MNESILOCHUS: But this is not I, it is Clisthenes! EURIPIDES: Stand up; I am now going to remove your hair. Bend down. MNESILOCHUS: Alas! alas! they are going to grill me like a pig. EURIPIDES: Come now, a torch or a lamp! Bend down and take care of the tender end of your tail! MNESILOCHUS: Aye, aye! but Im afire! oh! oh! Water, water, neighbour, or my rump will be alight! EURIPIDES: Keep up your courage! MNESILOCHUS: Keep my courage, when Im being burnt up? EURIPIDES: Come, cease your whining, the worst is over.", |
27. Aristophanes, Wasps, 121-123 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Kaukon (mythological hero) • hero Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 34; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 131 διέπλευσεν εἰς Αἴγιναν, εἶτα ξυλλαβὼν, νύκτωρ κατέκλινεν αὐτὸν εἰς ̓Ασκληπιοῦ, ὅτε δῆτα ταύταις ταῖς τελεταῖς οὐκ ὠφέλει, NA> |
28. Euripides, Andromache, 1085-1165, 1243-1251, 1262 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Heroe, heroic • Nostoi traditions, cults, cities, hero-cults • hero • hero-cult Found in books: Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 211, 213; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195, 199, 222, 302; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133 " 1096 κἀκ τοῦδ ἐχώρει ῥόθιον ἐν πόλει κακόν:", " 1111 ἥκων ἐπ αἰσχροῖς. ἔρχεται δ ἀνακτόρων", " 1123 ἔστη πὶ βωμοῦ γοργὸς ὁπλίτης ἰδεῖν,", 1150 παῖς ὀξυθήκτῳ πλευρὰ φασγάνῳ τυπεὶς, τρεῖς μὲν φαεννὰς ἡλίου διεξόδους, "θέᾳ διδόντες ὄμματ ἐξεπίμπλαμεν.", "καὶ τοῦθ ὕποπτον ἦν ἄρ: ἐς δὲ συστάσεις", "κύκλους τ ἐχώρει λαὸς οἰκήτωρ θεοῦ.", ̓Αγαμέμνονος δὲ παῖς διαστείχων πόλιν, ἐς οὖς ἑκάστῳ δυσμενεῖς ηὔδα λόγους: ̔Ορᾶτε τοῦτον, ὃς διαστείχει θεοῦ, χρυσοῦ γέμοντα γύαλα, θησαυροὺς βροτῶν, "τὸ δεύτερον παρόντ ἐφ οἷσι καὶ πάρος", "δεῦρ ἦλθε, Φοίβου ναὸν ἐκπέρσαι θέλων;", "ἀρχαὶ δ ἐπληροῦντ ἐς τὰ βουλευτήρια,", "ἰδίᾳ θ ὅσοι θεοῦ χρημάτων ἐφέστασαν,", "φρουρὰν ἐτάξαντ ἐν περιστύλοις δόμοις.", ἡμεῖς δὲ μῆλα, φυλλάδος Παρνασίας, "παιδεύματ, οὐδὲν τῶνδέ πω πεπυσμένοι,", "λαβόντες ᾖμεν ἐσχάραις τ ἐφέσταμεν", σὺν προξένοισι μάντεσίν τε Πυθικοῖς. καί τις τόδ\ εἶπεν: "̓͂Ω" νεανία, τί σοι, θεῷ κατευξώμεσθα; τίνος ἥκεις χάριν; "ὁ δ εἶπε: Φοίβῳ τῆς πάροιθ ἁμαρτίας", "δίκας παρασχεῖν βουλόμεσθ: ᾔτησα γὰρ", "πατρός ποτ αὐτὸν αἵματος δοῦναι δίκην.", "κἀνταῦθ ̓Ορέστου μῦθος ἰσχύων μέγα", "ἐφαίνεθ, ὡς ψεύδοιτο δεσπότης ἐμός,", κρηπῖδος ἐντός, ὡς πάρος χρηστηρίων, "εὔξαιτο Φοίβῳ: τυγχάνει δ ἐν ἐμπύροις:", "τῷ δὲ ξιφήρης ἆρ ὑφειστήκει λόχος", δάφνῃ σκιασθείς: ὧν Κλυταιμήστρας τόκος, εἷς ἦν ἁπάντων τῶνδε μηχανορράφος. "χὠ μὲν κατ ὄμμα στὰς προσεύχεται θεῷ:", "οἱ δ ὀξυθήκτοις φασγάνοις ὡπλισμένοι", "κεντοῦς ἀτευχῆ παῖδ ̓Αχιλλέως λάθρᾳ.", χωρεῖ δὲ πρύμναν: οὐ γὰρ εἰς καιρὸν τυπεὶς, "ἐτύγχαν: ἐξέλκει δὲ κἀκ παραστάδος", κρεμαστὰ τεύχη πασσάλων καθαρπάσας, βοᾷ δὲ Δελφῶν παῖδας ἱστορῶν τάδε: "Τίνος μ ἕκατι κτείνετ εὐσεβεῖς ὁδοὺς", ἥκοντα; ποίας ὄλλυμαι πρὸς αἰτίας; "τῶν δ οὐδὲν οὐδεὶς μυρίων ὄντων πέλας", "ἐφθέγξατ, ἀλλ ἔβαλλον ἐκ χερῶν πέτροις.", πυκνῇ δὲ νιφάδι πάντοθεν σποδούμενος, "προύτεινε τεύχη κἀφυλάσσετ ἐμβολὰς", "ἐκεῖσε κἀκεῖς ἀσπίδ ἐκτείνων χερί.", "ἀλλ οὐδὲν ἦνον: ἀλλὰ πόλλ ὁμοῦ βέλη,", "οἰστοί, μεσάγκυλ ἔκλυτοί τ ἀμφώβολοι", σφαγῆς ἐχώρουν βουπόροι ποδῶν πάρος. "δεινὰς δ ἂν εἶδες πυρρίχας φρουρουμένου", βέλεμνα παιδός. ὡς δέ νιν περισταδὸν, κύκλῳ κατεῖχον οὐ διδόντες ἀμπνοάς, βωμοῦ κενώσας δεξίμηλον ἐσχάραν, τὸ Τρωικὸν πήδημα πηδήσας ποδοῖν, "χωρεῖ πρὸς αὐτούς: οἱ δ ὅπως πελειάδες", "ἱέρακ ἰδοῦσαι πρὸς φυγὴν ἐνώτισαν.", "πολλοὶ δ ἔπιπτον μιγάδες ἔκ τε τραυμάτων", "αὐτοί θ ὑπ αὐτῶν στενοπόρους κατ ἐξόδους,", "κραυγὴ δ ἐν εὐφήμοισι δύσφημος δόμοις", "πέτραισιν ἀντέκλαγξ: ἐν εὐδίᾳ δέ πως", ἔστη φαεννοῖς δεσπότης στίλβων ὅπλοις: πρὶν δή τις ἀδύτων ἐκ μέσων ἐφθέγξατο, δεινόν τι καὶ φρικῶδες, ὦρσε δὲ στρατὸν, "στρέψας πρὸς ἀλκήν. ἔνθ ̓Αχιλλέως πίτνει", Δελφοῦ πρὸς ἀνδρός, ὅσπερ αὐτὸν ὤλεσε, "πολλῶν μετ ἄλλων: ὡς δὲ πρὸς γαῖαν πίτνει,", τίς οὐ σίδηρον προσφέρει, τίς οὐ πέτρον, "βάλλων ἀράσσων; πᾶν δ ἀνήλωται δέμας", "τὸ καλλίμορφον τραυμάτων ὕπ ἀγρίων.", νεκρὸν δὲ δή νιν κείμενον βωμοῦ πέλας, ἐξέβαλον ἐκτὸς θυοδόκων ἀνακτόρων. "ἡμεῖς δ ἀναρπάσαντες ὡς τάχος χεροῖν", κομίζομέν νίν σοι κατοιμῶξαι γόοις, κλαῦσαί τε, πρέσβυ, γῆς τε κοσμῆσαι τάφῳ. "τοιαῦθ ὁ τοῖς ἄλλοισι θεσπίζων ἄναξ,", ὁ τῶν δικαίων πᾶσιν ἀνθρώποις κριτής, "δίκας διδόντα παῖδ ἔδρας ̓Αχιλλέως.", "ἐμνημόνευσε δ, ὥσπερ ἄνθρωπος κακός,", παλαιὰ νείκη: πῶς ἂν οὖν εἴη σοφός; "γυναῖκα δ αἰχμάλωτον, ̓Ανδρομάχην λέγω,", Μολοσσίαν γῆν χρὴ κατοικῆσαι, γέρον, ̔Ελένῳ συναλλαχθεῖσαν εὐναίοις γάμοις, "καὶ παῖδα τόνδε, τῶν ἀπ Αἰακοῦ μόνον", "λελειμμένον δή. βασιλέα δ ἐκ τοῦδε χρὴ", "ἄλλον δι ἄλλου διαπερᾶν Μολοσσίας", "εὐδαιμονοῦντας: οὐ γὰρ ὧδ ἀνάστατον", γένος γενέσθαι δεῖ τὸ σὸν κἀμόν, γέρον, Τροίας τε: καὶ γὰρ θεοῖσι κἀκείνης μέλει, "Λευκὴν κατ ἀκτὴν ἐντὸς ἀξένου πόρου.", ἐπεὶ τὸ κλεινὸν ἤλθομεν Φοίβου πέδον, 1096 Thereon there ran an angry murmur through the city, and the magistrates flocked to their council-chamber, while those, who have charge of the gods treasures, had a guard privately placed amongst the colonnades. But we, knowing naught as yet of this, took sheep fed in the pastures of Parnassus, and went our way and stationed ourselves at the altars with proxenoi and Pythian seers. And one said: "What prayer, young warrior, wouldst thou have us offer to the god? Wherefore art thou come?" And he answered: "I wish to make atonement to Phoebus for my past transgression; for once I claimed from him satisfaction for my fathers blood." Thereupon the rumour, spread by Orestes, proved to have great weight, suggesting that my master was lying and had come on a shameful errand. " 1111 But he crosses the threshold of the anaktoron to pray to Phoebus before his oracle, and was busy with his burnt-offering; when a body of men armed with swords set themselves in ambush against him in the cover of the bay-trees, and Clytemnestras son, that had contrived the whole plot was one of them. There stood the young man praying to the god in sight of all, when lo! with their sharp swords they stabbed Achilles unprotected son from behind. But he stepped back, for it was not a mortal wound he had received, and drew his sword, and snatching armour from the pegs where it hung on a pillar,", 1123 took his stand upon the altar-steps, the picture of a warrior grim; then cried he to the sons of Delphi, and asked them: "Why seek to slay me when I am come on a holy mission? What cause is there why I should die? But of all that throng of bystanders, no man answered him a word, but they set to hurling stones. Then he, though bruised and battered by the showers of missiles from all sides, covered himself behind his mail and tried to ward off the attack, holding his shield first here, then there, at arms length, but all of no avail; for a storm of darts, arrows and javelins, hurtling spits with double points, and butchers knives for slaying steers, came flying at his feet; and terrible was the war-dance thou hadst then seen thy grandson dance to avoid their marksmanship. At last, when they were hemming him in on all sides, allowing him no breathing space, he left the shelter of the altar, the hearth where victims are placed, and with one bound was on them as on the Trojans of yore; and they turned and fled like doves when they see the hawk. Many fell in the confusion: some wounded, and others trodden down by one another along the narrow passages; and in that hushed holy house uprose unholy din and echoed back from the rocks. Calm and still my master stood there in his gleaming harness like a flash of light, till from the inmost shrine there came a voice of thrilling horror, stirring the crowd to make a stand. " 1150 Then fell Achilles son, smitten through the flank by some Delphians biting blade, some fellow that slew him with a host to help; and as he fell, there was not one that did not stab him, or cast a rock and batter his corpse. So his whole body, once so fair, was marred with savage wounds. At last they cast the lifeless clay, lying near the altar, forth from the fragrant fane. And we gathered up his remains forthwith and are bringing them to thee, old prince, to mourn and weep and honour with a deep-dug tomb. This is how that prince who vouchsafeth oracles to others, that judge of what is right for all the world, hath revenged himself on Achilles son, remembering his ancient quarrel as a wicked man would. How then can he be wise? (The MESSENGER WITHDRAWS AS THE BODY OF NEOPTOLEMUS IS CARRIED IN ON A BIER. )", |
29. Euripides, Bacchae, 1, 82, 596-599, 608, 918-924, 1031, 1338-1339 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Hercules, hero • anti-hero, Dionysus • hero • hero cult • heroine • mystery cult, and hero cult Found in books: Bernabe et al., Redefining Dionysos (2013) 90; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 98, 112, 113; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133, 139, 152, 171; Roller, A Guide to the Geography of Pliny the Elder (2022) 204; Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 223 1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα 82 Διόνυσον θεραπεύει. 596 ἆ ἆ, 597 Σεμέλας ἱερὸν ἀμφὶ τάφον, ἅν, 598 ποτε κεραυνόβολος ἔλιπε φλόγα, 599 Δίου βροντᾶς; 608 ὦ φάος μέγιστον ἡμῖν εὐίου βακχεύματος, 918 καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 919 δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον·, 920 καὶ ταῦρος ἡμῖν πρόσθεν ἡγεῖσθαι δοκεῖς, 921 καὶ σῷ κέρατα κρατὶ προσπεφυκέναι. 922 ἀλλʼ ἦ ποτʼ ἦσθα θήρ; τεταύρωσαι γὰρ οὖν. Διόνυσος, 923 ὁ θεὸς ὁμαρτεῖ, πρόσθεν ὢν οὐκ εὐμενής, 924 ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς, 1031 ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος, 1338 σχήσουσι· σὲ δʼ Ἄρης Ἁρμονίαν τε ῥύσεται, 1339 μακάρων τʼ ἐς αἶαν σὸν καθιδρύσει βίον. 1 DIONYSUS: Lo! I am come to this land of Thebes, Dionysus the son of Zeus, of whom on a day Semele, the daughter of Cadmus, was delivered by a flash of lightning. I have put off the god and taken human shape, and so present myself at Dirces springs and the waters of Ismenus. Yonder I see my mothers monument where the bolt slew her nigh her house, and there are the ruins of her home smouldering with the heavenly flame that blazeth still-Heras deathless outrage on my mother. To Cadmus all praise I offer, because he keeps this spot hallowed, his daughters precinct, which my own hands have shaded round about with the vines clustering foliage. Lydias glebes, where gold abounds, and Phrygia have I left behind; oer Persias sun-baked plains, by Bactrias walled towns and Medias wintry clime have I advanced through Arabia, land of promise; and Asias length and breadth, outstretched along the brackish sea, with many a fair walled town, peopled with mingled race of Hellenes and barbarians; and this is the first city in Hellas I have reached. There too have I ordained dances and established my rites, that I might manifest my godhead to men;"Length: 17, dtype: string 82 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, " 596 Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left? 599 Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left? 608 Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before. Dionysu, 918 PENTHEUS: of a truth I seem to see two suns, and two towns of Thebes, our seven-gated city; and thou, methinks, art a bull going before to guide me, and on thy head a pair of horns have grown. Wert thou really once a brute beast? Thou hast at any rate the appearance of a bull. DIONYSUS: The god attends us, ungracious heretofore, but now our sworn friend; and now thine eyes behold the things they should. PENTHEUS: Pray, what do I resemble? Is not mine the carriage of Ino, or Agave my own mother? DIONYSUS: In seeing thee, I seem to see them in person. But this tress is straying from its place, no longer as I bound it neath the snood. PENTHEUS: I disarranged it from its place as I tossed it to and fro within my chamber, in Bacchic ecstasy. DIONYSUS: Well, I will rearrange it, since to tend thee is my care; hold up thy head. PENTHEUS: Come, put it straight; for on thee do I depend. DIONYSUS: Thy girdle is loose, and the folds of thy dress do not hang evenly below thy ankles. PENTHEUS: I agree to that as regards the right side, but on the other my dress hangs straight with my foot. DIONYSUS: Surely thou wilt rank me first among thy friends, when contrary to thy expectation thou findest the Bacchantes virtuous.", 919 Oh look! I think I see two suns, and twin Thebes , the seven-gated city. 920 And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull. Dionysu, 922 And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull. Dionysu, 923 The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see. Pentheu, 924 The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see. Pentheu, " 1031 Lord Bacchus, truly you appear to be a great god. Messenger, 1338 You will sack many cities with a force of countless numbers. And when they plunder the oracle of Apollo, they will have a miserable return, but Ares will protect you and Harmonia and will settle your life in the land of the blessed. 1339 You will sack many cities with a force of countless numbers. And when they plunder the oracle of Apollo, they will have a miserable return, but Ares will protect you and Harmonia and will settle your life in the land of the blessed. |
30. Euripides, Electra, 107-115, 124-126, 1250-1275 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Odysseus (hero) • Perseus, hero • Troy, Heroes fallen at Troy • hero • heroes and heroines and battle • heroes, tragic Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 191; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 255; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 124; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 240; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Parker, Polytheism and Society at Athens (2005) 145 107 ἀλλ — εἰσορῶ γὰρ τήνδε προσπόλον τινά," 108 πηγαῖον ἄχθος ἐν κεκαρμένῳ κάρᾳ, 109 φέρουσαν — ἑζώμεσθα κἀκπυθώμεθα, " 110 δούλης γυναικός, ἤν τι δεξώμεσθ ἔπος", " 111 ἐφ οἷσι, Πυλάδη, τήνδ ἀφίγμεθα χθόνα.", " 112 σύντειν — ὥρα — ποδὸς ὁρμάν: ὤ,", 113 ἔμβα, ἔμβα κατακλαίουσα: 114 ἰώ μοί μοι. 115 ἐγενόμαν ̓Αγαμέμνονος, " 124 Αἰγίσθου τ, ̓Αγάμεμνον.", 125 ἴθι τὸν αὐτὸν ἔγειρε γόον, " 126 ἄναγε πολύδακρυν ἁδονάν. " 1250 σὺ δ ̓́Αργος ἔκλιπ: οὐ γὰρ ἔστι σοι πόλιν", " 1251 τήνδ ἐμβατεύειν, μητέρα κτείναντι σήν.", " 1252 δειναὶ δὲ κῆρές ς αἱ κυνώπιδες θεαὶ", " 1253 τροχηλατήσους ἐμμανῆ πλανώμενον.", " 1254 ἐλθὼν δ ̓Αθήνας Παλλάδος σεμνὸν βρέτας", 1255 πρόσπτυξον: εἵρξει γάρ νιν ἐπτοημένας, 1256 δεινοῖς δράκουσιν ὥστε μὴ ψαύειν σέθεν, " 1257 γοργῶφ ὑπερτείνουσα σῷ κάρᾳ κύκλον.", " 1258 ἔστιν δ ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ", " 1259 ἕζοντ ἐπὶ ψήφοισιν αἵματος πέρι,", 1260 ̔Αλιρρόθιον ὅτ ἔκταν ὠμόφρων ̓́Αρης,", 1261 μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων, " 1262 πόντου κρέοντος παῖδ, ἵν εὐσεβεστάτη", " 1263 ψῆφος βεβαία τ ἐστὶν † ἔκ τε τοῦ † θεοῖς.", 1264 ἐνταῦθα καὶ σὲ δεῖ δραμεῖν φόνου πέρι. " 1265 ἴσαι δέ ς ἐκσῴζουσι μὴ θανεῖν δίκῃ", 1266 ψῆφοι τεθεῖσαι: Λοξίας γὰρ αἰτίαν, 1267 ἐς αὑτὸν οἴσει, μητέρος χρήσας φόνον. 1268 καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται, " 1269 νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ ἀεί.", " 1270 δειναὶ μὲν οὖν θεαὶ τῷδ ἄχει πεπληγμέναι", " 1271 πάγον παρ αὐτὸν χάσμα δύσονται χθονός,", 1272 σεμνὸν βροτοῖσιν εὐσεβὲς χρηστήριον: " 1273 σὲ δ ̓Αρκάδων χρὴ πόλιν ἐπ ̓Αλφειοῦ ῥοαῖς", 1274 οἰκεῖν Λυκαίου πλησίον σηκώματος: 1275 ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται. " 107 will come in our sight, from whom we may ask if my sister lives in this place. But now that I see this maidservant, bearing a weight of water on her shorn head, let us sit down, and inquire 108 will come in our sight, from whom we may ask if my sister lives in this place. But now that I see this maidservant, bearing a weight of water on her shorn head, let us sit down, and inquire, 109 will come in our sight, from whom we may ask if my sister lives in this place. But now that I see this maidservant, bearing a weight of water on her shorn head, let us sit down, and inquire, 110 of this slave girl, if we may receive some word about the matter, Pylades, for which we have come to this land. They retire a little. Electra, 111 of this slave girl, if we may receive some word about the matter, Pylades, for which we have come to this land. They retire a little. Electra, 112 Hasten your step, it is time; go onward, onward, weeping! Ah me! 114 Hasten your step, it is time; go onward, onward, weeping! Ah me! 115 I am Agamemnon’s child, and Clytemnestra, hated daughter of Tyndareus, bore me; the citizens call me unhappy Electra. 124 Alas for my cruel pain and hateful life! O father, Agamemnon, you lie in Hades, by the butchery of your wife and Aegisthus. Electra, 125 Come, waken the same lament, take up the enjoyment of long weeping. Electra, 126 Come, waken the same lament, take up the enjoyment of long weeping. Electra, 1250 but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1254 but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1255 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, 1259 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, 1260 when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. 1263 when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. 1264 You also must run your risk here, for murder. 1265 An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. 1269 An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. 1270 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1274 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1275 and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , |
31. Euripides, Hecuba, 107-115, 124-126 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Odysseus (hero) • Troy, Heroes fallen at Troy • heroes and heroines and battle Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 191; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 255; Parker, Polytheism and Society at Athens (2005) 145 " 107 ἐν γὰρ ̓Αχαιῶν πλήρει ξυνόδῳ 108 λέγεται δόξαι σὴν παῖδ ̓Αχιλεῖ", " 109 σφάγιον θέσθαι: τύμβου δ ἐπιβὰς", " 110 οἶσθ ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις,", " 111 τὰς ποντοπόρους δ ἔσχε σχεδίας", 112 λαίφη προτόνοις ἐπερειδομένας, 113 τάδε θωύ̈σσων: 114 Ποῖ δή, Δαναοί, τὸν ἐμὸν τύμβον, " 115 στέλλεσθ ἀγέραστον ἀφέντες;", 124 δισσῶν μύθων ῥήτορες ἦσαν: 125 γνώμῃ δὲ μιᾷ συνεχωρείτην, 126 τὸν ̓Αχίλλειον τύμβον στεφανοῦν, 107 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared 108 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared, 109 no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared, 110 tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb, 114 tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb, 115 without its prize? A violent dispute with stormy altercation arose, and opinion was divided in the warrior army of Hellas , some being in favor of offering the sacrifice at the tomb, others dissenting. 124 There was Agamemnon, all eagerness in your interest, because of his love for the frenzied prophetess; but the two sons of Theseus, scions of Athens , though supporting different proposals, yet agreed on the same decision, which was to crown Achilles’ tomb with fresh blood; 125 for they said they never would set Cassandra’s bed before Achilles’ valor. 126 for they said they never would set Cassandra’s bed before Achilles’ valor. |
32. Euripides, Helen, 767, 1126-1127, 1666-1669, 1675-1677 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Automata (Hero of Alexandria) • Comparisons, with heroes and gods • Cult, for heroes • Hero • Hero of Alexandria • hero Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 585; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 92, 95; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133; Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 119 1126 πολλοὺς δὲ πυρσεύσας, φλογερὸν σέλας ἀμφιρύταν, ὅταν δὲ κάμψῃς καὶ τελευτήσῃς βίον, θεὸς κεκλήσῃ καὶ Διοσκόρων μέτα, "σπονδῶν μεθέξεις ξένιά τ ἀνθρώπων πάρα", "ἕξεις μεθ ἡμῶν: Ζεὺς γὰρ ὧδε βούλεται.", "ἐπεὶ κλοπαίαν ς ἐκ δόμων ἐδέξατο.", καὶ τῷ πλανήτῃ Μενέλεῳ θεῶν πάρα, μακάρων κατοικεῖν νῆσόν ἐστι μόρσιμον: "τὰ Ναυπλίου τ Εὐβοικὰ πυρπολήματα" 1126 and one of the Achaeans, that had but a single ship, did light a blazing beacon on sea-girt Euboea, and destroy full many of them, wrecking them on the rocks of Caphareus and the shores that front the Aegean main, by the treacherous gleam he kindled; when thou, O Menelaus, from the very day of thy start, didst drift to harbourless hills, far from thy country before the breath of the storm, bearing on thy ship a prize that was no prize, but a phantom made by Hera out of cloud for the Danaans to struggle over. |
33. Euripides, Children of Heracles, 1030-1036, 1040-1043 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Heracles/Hercules (hero) • Troy, Heroes fallen at Troy Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 195; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 255; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133 1030 θανόντα γάρ με θάψεθ οὗ τὸ μόρσιμον," 1031 δίας πάροιθε παρθένου Παλληνίδος: 1032 καὶ σοὶ μὲν εὔνους καὶ πόλει σωτήριος, 1033 μέτοικος αἰεὶ κείσομαι κατὰ χθονός, " 1034 τοῖς τῶνδε δ ἐκγόνοισι πολεμιώτατος,", 1035 ὅταν μόλωσι δεῦρο σὺν πολλῇ χερὶ, 1036 χάριν προδόντες τήνδε. τοιούτων ξένων, " 1040 κοὐκ ἂν προδοῦναί μ. ἀλλὰ μήτε μοι χοὰς", " 1041 μήθ αἷμ ἐάσητ εἰς ἐμὸν στάξαι τάφον.", " 1042 κακὸν γὰρ αὐτοῖς νόστον ἀντὶ τῶνδ ἐγὼ", " 1043 δώσω: διπλοῦν δὲ κέρδος ἕξετ ἐξ ἐμοῦ:", " 1030 rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena 1031 rend= Bury my body after death in its destined grave in front of the shrine of the virgin goddess Pallas. at Pallene. And I will be thy friend and guardian of thy city for ever, where I lie buried in a foreign soil, but a bitter foe to these children’s descendants, whensoe’er Referring to invasions by the Peloponnesians, descendants of the Heracleidae. with gathered host they come against this land, traitors to your kindness now; such are the strangers ye have championed. Why then came I hither, if I knew all this, instead of regarding the god’s oracle? Because I thought, that Hera was mightier far than any oracle, and would not betray me. Waste no drink-offering on my tomb, nor spill the victim’s blood; for I will requite them for my treatment here with a journey they shall rue; and ye shall have double gain from me, for I will help you and harm them by my death. Alcmena, |
34. Euripides, Hercules Furens, 1163-1171, 1322-1337 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Heracles/Hercules (hero) • hero Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 188, 189, 198; Harrison, Brill's Companion to Roman Tragedy (2015) 180 1163 I have come, and others with me, young warriors from the land of Athens , encamped at present by the streams of Asopus, 1164 I have come, and others with me, young warriors from the land of Athens , encamped at present by the streams of Asopus, 1165 to bring an allied army to your son, old friend. For a rumour reached the city of the Erechtheidae, that Lycus had usurped the scepter of this land and had become your enemy even to battle. Wherefore I came making recompense for the former kindness of Heracle, 1169 to bring an allied army to your son, old friend. For a rumour reached the city of the Erechtheidae, that Lycus had usurped the scepter of this land and had become your enemy even to battle. Wherefore I came making recompense for the former kindness of Heracle, 1170 in saving me from the world below, if you have any need of such aid as I or my allies can give, old man. 1171 in saving me from the world below, if you have any need of such aid as I or my allies can give, old man. 1322 And yet what shall you say in your defence, if you, a child of man, take your fate excessively hard, while they, as gods, do not? No, then, leave Thebes in compliance with the law, and come with me to the city of Pallas. There, when I have purified you of your pollution, 1324 And yet what shall you say in your defence, if you, a child of man, take your fate excessively hard, while they, as gods, do not? No, then, leave Thebes in compliance with the law, and come with me to the city of Pallas. There, when I have purified you of your pollution, 1325 I will give you homes and the half of all I have. Yes, I will give you all those presents I received from the citizens for saving their fourteen children, when I slew the bull of Crete ; for I have plots of land assigned me throughout the country; these shall henceforth, 1329 I will give you homes and the half of all I have. Yes, I will give you all those presents I received from the citizens for saving their fourteen children, when I slew the bull of Crete ; for I have plots of land assigned me throughout the country; these shall henceforth, 1330 be called after you by men, while you live; and at your death, when you have gone to Hades’ halls, the whole city of Athens shall exalt your honor with sacrifices and a monument of stone. For it is a noble crown of a good reputation, 1334 be called after you by men, while you live; and at your death, when you have gone to Hades’ halls, the whole city of Athens shall exalt your honor with sacrifices and a monument of stone. For it is a noble crown of a good reputation, 1335 for citizens to win from Hellas , by helping a man of worth. This is the return that I will make you for saving me, for now you are in need of friends. But when the gods honor a man, he has no need of friends; for the god’s aid, when he chooses to give it, is enough. Heracle, 1337 for citizens to win from Hellas , by helping a man of worth. This is the return that I will make you for saving me, for now you are in need of friends. But when the gods honor a man, he has no need of friends; for the god’s aid, when he chooses to give it, is enough. Heracle, |
35. Euripides, Hippolytus, 1290-1293, 1328-1330, 1334, 1425-1426 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Adrastus (hero) • Comparisons, with heroes and gods • Cult, for heroes • Heracles/Hercules (hero) • Theseus (hero) • action, taken by heroines • choice, by heroines • cult, and heroines • gods, as distinct from heroes • hero • heroes and heroines and battle • heroines, actions of • heroines, and choice • heroines, and cult • heroines, choice by • heroines, kleos of • kleos, of heroines Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 187, 188; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 20; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 109; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 44, 101; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133, 165; Parker, Polytheism and Society at Athens (2005) 145 1290 πῶς οὐχ ὑπὸ γῆς τάρταρα κρύπτεις 1291 δέμας αἰσχυνθείς, 1292 ἢ πτηνὸς ἄνω μεταβὰς βίοτον, " 1293 πήματος ἔξω πόδα τοῦδ ἀνέχεις;", " 1328 Κύπρις γὰρ ἤθελ ὥστε γίγνεσθαι τάδε,", " 1329 πληροῦσα θυμόν. θεοῖσι δ ὧδ ἔχει νόμος:", 1330 οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ, 1334 θανεῖν ἐᾶσαι. τὴν δὲ σὴν ἁμαρτίαν, 1425 δώσω: κόραι γὰρ ἄζυγες γάμων πάρος, " 1426 κόμας κεροῦνταί σοι, δι αἰῶνος μακροῦ", 1290 Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast 1291 Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast, 1293 Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast, 1328 Perdition seize me! Queen revered! Artemi, 1329 Perdition seize me! Queen revered! Artemi, 1330 his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin, 1334 his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin, 1425 for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, 1426 for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory, |
36. Euripides, Iphigenia At Aulis, 460-461 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Hymenaeus, the hero • sacrifice, death (of the heroine) as prenuptial (ritual) Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 56; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 211 460 And for this poor maid—why maid? Death, it seems, will soon make her his bride—how I pity her! Thus will she plead to me, I think: My father, will you slay me? May you yourself make such a marriage, and whoever is a friend to you! 461 And for this poor maid—why maid? Death, it seems, will soon make her his bride—how I pity her! Thus will she plead to me, I think: My father, will you slay me? May you yourself make such a marriage, and whoever is a friend to you! |
37. Euripides, Iphigenia Among The Taurians, 1464-1467 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Orestes (mythological hero) • cult, and heroines • heroines, and cult • heroines, and transitions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 188; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 44, 45 NA> |
38. Euripides, Medea, 482, 1381-1383 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • hero Found in books: Harrison, Brill's Companion to Roman Tragedy (2015) 209; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 93; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133, 139 482 κτείνας ἀνέσχον σοὶ φάος σωτήριον.", 1381 τύμβους ἀνασπῶν: γῇ δὲ τῇδε Σισύφου 1382 σεμνὴν ἑορτὴν καὶ τέλη προσάψομεν, 1383 τὸ λοιπὸν ἀντὶ τοῦδε δυσσεβοῦς φόνου. " 482 Yea, and I slew the dragon which guarded the golden fleece, keeping sleepless watch o’er it with many a wreathed coil, and I raised for thee a beacon of deliver arice. Father and home of my free will I left and came with thee to Iolcos, ’neath Pelion’s hills, 1381 that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, 1382 that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, 1383 that none of their foes may insult them by pulling down their tombs; and in this land of Sisyphus I will ordain hereafter a solemn feast and mystic rites to atone for this impious murder. Myself will now to the land of Erechtheus, |
39. Euripides, Orestes, 1625-1665, 1683-1690 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Orestes (hero) • Perseus, hero • Pylades (hero) • eponymous heroes • hero • hero-cult • heroines, rescue of Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 214; Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 142; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195, 240; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 161; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133, 139 " 1625 Μενέλαε, παῦσαι λῆμ ἔχων τεθηγμένον:" 1626 Φοῖβός ς ὁ Λητοῦς παῖς ὅδ ἐγγὺς ὢν καλῶ:", " 1627 σύ θ ὃς ξιφήρης τῇδ ἐφεδρεύεις κόρῃ,", " 1628 ̓Ορέσθ, ἵν εἰδῇς οὓς φέρων ἥκω λόγους.", 1629 ̔Ελένην μὲν ἣν σὺ διολέσαι πρόθυμος ὢν, 1630 ἥμαρτες, ὀργὴν Μενέλεῳ ποιούμενος, " 1631 ἥδ ἐστίν, ἣν ὁρᾶτ ἐν αἰθέρος πτυχαῖς,", 1632 σεσῳσμένη τε κοὐ θανοῦσα πρὸς σέθεν. 1633 ἐγώ νιν ἐξέσῳσα κἀπὸ φασγάνου, " 1634 τοῦ σοῦ κελευσθεὶς ἥρπας ἐκ Διὸς πατρός.", 1635 Ζηνὸς γὰρ οὖσαν ζῆν νιν ἄφθιτον χρεών, " 1636 Κάστορί τε Πολυδεύκει τ ἐν αἰθέρος πτυχαῖς", 1637 σύνθακος ἔσται, ναυτίλοις σωτήριος. 1638 ἄλλην δὲ νύμφην ἐς δόμους κτῆσαι λαβών, 1639 ἐπεὶ θεοὶ τῷ τῆσδε καλλιστεύματι, 1640 ̔́Ελληνας εἰς ἓν καὶ Φρύγας συνήγαγον, " 1641 θανάτους τ ἔθηκαν, ὡς ἀπαντλοῖεν χθονὸς", 1642 ὕβρισμα θνητῶν ἀφθόνου πληρώματος. " 1643 τὰ μὲν καθ ̔Ελένην ὧδ ἔχει: σὲ δ αὖ χρεών,", " 1644 ̓Ορέστα, γαίας τῆσδ ὑπερβαλόνθ ὅρους", 1645 Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. 1646 κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον, " 1647 ̓Αζᾶσιν ̓Αρκάσιν τ ̓Ορέστειον καλεῖν.", " 1648 ἐνθένδε δ ἐλθὼν τὴν ̓Αθηναίων πόλιν", 1649 δίκην ὑπόσχες αἵματος μητροκτόνου, 1650 Εὐμενίσι τρισσαῖς: θεοὶ δέ σοι δίκης βραβῆς, 1651 πάγοισιν ἐν ̓Αρείοισιν εὐσεβεστάτην, " 1652 ψῆφον διοίσους, ἔνθα νικῆσαί σε χρή.", " 1653 ἐφ ἧς δ ἔχεις, ̓Ορέστα, φάσγανον δέρῃ,", " 1654 γῆμαι πέπρωταί ς ̔Ερμιόνην: ὃς δ οἴεται", 1655 Νεοπτόλεμος γαμεῖν νιν, οὐ γαμεῖ ποτε. 1656 θανεῖν γὰρ αὐτῷ μοῖρα Δελφικῷ ξίφει, 1657 δίκας ̓Αχιλλέως πατρὸς ἐξαιτοῦντά με. " 1658 Πυλάδῃ δ ἀδελφῆς λέκτρον, ὥς ποτ ᾔνεσας,", " 1659 δός: ὁ δ ἐπιών νιν βίοτος εὐδαίμων μένει.", " 1660 ̓́Αργους δ ̓Ορέστην, Μενέλεως, ἔα κρατεῖν,", " 1661 ἐλθὼν δ ἄνασσε Σπαρτιάτιδος χθονός,", 1662 φερνὰς ἔχων δάμαρτος, ἥ σε μυρίοις, " 1663 πόνοις διδοῦσα δεῦρ ἀεὶ διήνυσεν.", " 1664 τὰ πρὸς πόλιν δὲ τῷδ ἐγὼ θήσω καλῶς,", " 1665 ὅς νιν φονεῦσαι μητέρ ἐξηνάγκασα.", " 1683 θεῶν Εἰρήνην τιμῶντες: ἐγὼ δ", 1684 ̔Ελένην Δίοις μελάθροις πελάσω, 1685 λαμπρῶν ἄστρων πόλον ἐξανύσας, " 1686 ἔνθα παρ ̔́Ηρᾳ τῇ θ ̔Ηρακλέους", 1687 ̔́Ηβῃ πάρεδρος θεὸς ἀνθρώποις, 1688 ἔσται σπονδαῖς ἔντιμος ἀεί, 1689 σὺν Τυνδαρίδαις, τοῖς Διὸς υἱοῖς, 1690 ναύταις μεδέουσα θαλάσσης. " 1625 Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne 1626 Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne, 1629 Appearing in the clouds. Menelaus, calm your anger that has been whetted; I am Phoebus, the son of Leto, drawing near to call you by name. And you also, Orestes, who are keeping guard on the girl, sword in hand, so that you may hear what I have come to say. Helen, whom all your eagerne, 1630 failed to destroy, when you were seeking to anger Menelaus, is here as you see in the enfolding air, rescued from death and not slain by you. I saved her and snatched her from beneath your sword at the bidding of father Zeus, 1634 failed to destroy, when you were seeking to anger Menelaus, is here as you see in the enfolding air, rescued from death and not slain by you. I saved her and snatched her from beneath your sword at the bidding of father Zeus, 1635 for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline, 1639 for she, his child, must be immortal, and take her seat with Castor and Polydeuces in the enfolding air, a savior to mariners. Choose another bride and take her to your home; for the gods by that one’s loveline, 1640 joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals. 1642 joined Troy and Hellas in battle, causing death so that they might draw off from the earth the outrage of unstinting numbers of mortals. 1643 So much for Helen; as for you, Orestes, you must cross the broders of this land, 1644 So much for Helen; as for you, Orestes, you must cross the broders of this land, 1645 and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; 1649 and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; 1650 the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; 1654 the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; 1655 Neoptolemus shall never marry her, though he thinks he will; for he is fated to die by a Delphian sword, when he claims satisfaction of me for the death of his father Achilles. Give your sister in marriage to Pylades, to whom you formerly promised her; the life awaiting him is one of happiness. 1659 Neoptolemus shall never marry her, though he thinks he will; for he is fated to die by a Delphian sword, when he claims satisfaction of me for the death of his father Achilles. Give your sister in marriage to Pylades, to whom you formerly promised her; the life awaiting him is one of happiness. 1660 Menelaus, leave Orestes to rule Argos ; go and reign over the Spartan land, keeping it as the dowry of a wife who till this day never ceased causing you innumerable troubles. I will set matters straight between Orestes and the citizens, 1664 Menelaus, leave Orestes to rule Argos ; go and reign over the Spartan land, keeping it as the dowry of a wife who till this day never ceased causing you innumerable troubles. I will set matters straight between Orestes and the citizens, 1665 for I forced him to murder his mother. Oreste, 1683 Go your ways, and honor Peace, fairest of goddesses; I will bring Helen to the halls of Zeus, 1684 Go your ways, and honor Peace, fairest of goddesses; I will bring Helen to the halls of Zeus, 1685 when I have come to the sky, bright with stars. There, enthroned beside Hera and Hebe, the bride of Heracles, she will be honored by men with libations as a goddess for ever; along with those Zeus-born sons of Tyndareus, 1689 when I have come to the sky, bright with stars. There, enthroned beside Hera and Hebe, the bride of Heracles, she will be honored by men with libations as a goddess for ever; along with those Zeus-born sons of Tyndareus, 1690 he will be a guardian of the sea, for the good of sailors. Choru, |
40. Euripides, Phoenician Women, 202 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Paris (hero), Parnassos, peoples in • chorus, the, and the hero(ine) Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 713; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 138 " 202 Τύριον οἶδμα λιποῦς ἔβαν" 202 From the Tyrian swell of the sea I came, a choice offering for Loxias from the island of Phoenicia , |
41. Euripides, Trojan Women, 322-324, 351-352 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Hymenaeus, the hero • epyllion, and the tragic in Hero and Leander Found in books: Goldhill, Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity (2020) 66; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 56 " 322 διδοῦς, ὦ ̔Υμέναιε, σοί," 323 διδοῦς, ὦ ̔Εκάτα, φάος,", 324 παρθένων ἐπὶ λέκτροις, " 351 ἐσφέρετε πεύκας, δάκρυά τ ἀνταλλάξατε", 352 τοῖς τῆσδε μέλεσι, Τρῳάδες, γαμηλίοις. " 322 am making this torch to blaze and show its light, giving to you, O Hymen, giving, O Hecate, a light, at the maiden’s wedding, as the custom is. 323 am making this torch to blaze and show its light, giving to you, O Hymen, giving, O Hecate, a light, at the maiden’s wedding, as the custom is. 324 am making this torch to blaze and show its light, giving to you, O Hymen, giving, O Hecate, a light, at the maiden’s wedding, as the custom is. 351 but still you are as frantic as before. Take in those torches, Trojan friends, and for her wedding madrigals weep your tears instead. Cassandra, 352 but still you are as frantic as before. Take in those torches, Trojan friends, and for her wedding madrigals weep your tears instead. Cassandra, |
42. Herodotus, Histories, 1.32, 1.34, 1.36, 1.56, 1.60, 1.65-1.68, 1.148, 1.167-1.168, 1.181-1.182, 1.209, 2.1-2.3, 2.12, 2.43-2.44, 2.51-2.53, 2.113-2.117, 2.139, 2.141, 2.143, 2.145, 2.152, 2.171, 3.64, 3.80-3.82, 3.124, 3.140-3.149, 4.8-4.11, 4.79, 4.94-4.96, 4.103, 4.150-4.152, 5.8, 5.41-5.47, 5.49, 5.55-5.56, 5.59-5.64, 5.66-5.67, 5.67.5, 5.70-5.72, 5.75, 5.77, 5.79-5.92, 5.94, 5.97, 5.114, 6.34-6.36, 6.38, 6.53, 6.61, 6.87, 6.90-6.91, 6.105-6.107, 6.117-6.118, 7.6, 7.8, 7.12-7.18, 7.43, 7.94, 7.117, 7.132, 7.137, 7.139, 7.143-7.144, 7.153, 7.189, 7.191-7.192, 7.197, 7.200.2, 7.204, 7.206, 7.219-7.220, 7.227-7.228, 8.35-8.39, 8.46, 8.55, 8.64, 8.84, 8.94, 8.104, 8.121-8.122, 8.129, 8.133-8.135, 9.34, 9.61-9.62, 9.65, 9.97, 9.101, 9.106, 9.116 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Achilles, dual character as both god and hero • Adrastos, hero cult • Adrastus (hero) • Adrastus, hero of Sicyon • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Aglaurus, heroine of Athens • Aiakos, hero of grain-supply • Ajax, hero of Salamis • Amiclas, hero of Carthage • Amphiaraos, promotion from hero to god • Amphiaraus, hero of Thebes • Amphictyon (mythological hero) • Androcrates, hero of Plataea • Antigone (Sophocles), political heroes in • Aristogiton, hero of Athens • Athenians, trust in gods and heroes • Autonous, hero of Delphi • Callirhoe, fictional heroine, • Cecrops, hero of Athens • Chaereas, fictional hero, • Chios, eponymous hero • Codrus, hero of Athens • Comparisons, with heroes and gods • Crates, Heroes • Creon, as a political hero • Cychreus, hero of Athens • Cyrnus, hero of Phocaea • Echetlaeus, hero of Athens • Eponymous Heroes • Eponymous heroes (tribal) • Erechtheus, hero of Athens • Festivals, of war heroes at Sparta • Harmodius, hero of Athens • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hercules, hero • Hercules, hero, Labors of • Hercules, hero, and Alexander the Great • Hero at Antisara • Hero at Pyrgiliom • Hero at the Haie • Hero-Doctor • Heroes and heroines • Heroes and heroines, War dead as • Heroes and heroines, of Abdera • Heroes and heroines, of Acanthus • Heroes and heroines, of Aegina • Heroes and heroines, of Amathusia • Heroes and heroines, of Argos • Heroes and heroines, of Athens • Heroes and heroines, of Athens (eponymous) • Heroes and heroines, of Chersonnesus • Heroes and heroines, of Delphi • Heroes and heroines, of Egesta • Heroes and heroines, of Elaeus • Heroes and heroines, of Phocaeans • Heroes and heroines, of Plataea • Heroes and heroines, of Sicyon • Heroes and heroines, of Sparta • Heroes and heroines, of Tegea • Heroes and heroines, of Thebes • Heroes and heroines, of Troy • Heroes at Delphi • Heros Iatros • Herse, heroine of Athens • Itonos, hero-king of Thessalians • Kaukon (mythological hero) • Lindos, hero • Lycurgus, hero of Sparta • Marathon, hero of Athens • Melanippus, hero of Thebes • Miltiades the Elder of Athens, hero of Chersonnesus • Neleus, hero of Athens • Nostoi traditions, cults, cities, hero-cults • Odysseus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Olympian gods, heroes and • Onesilus, hero of Amathusia • Orestes (mythological hero) • Orestes, hero of Sparta • Pandrosus, heroine of Athens • Paris (hero), Parnassos, peoples in • Peleus, hero of Aegina • Pelops (mythological hero) • Perseus, Greek Hero • Perseus, as Greek hero • Perseus, hero • Perseus, hero, Persia, Greeks and • Perseus, hero, turning Argive in song • Philippides (mythological hero) • Philippus of Croton, hero of Egesta • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Pto(i)os, hero • Sardinia, incubation at sleeping heroes sanctuary(?) • Sosineos, as a hero in Thorikos • Talthybius, hero of Sparta • Telamon, hero of Aegina • Teneros, Theban hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Teneros, Theban hero, birth of at Ismenion • Theseus, Greek Hero • Theseus, hero of Athens • Timasius, hero of Abdera • animal victim, hero's portion at sacrifice • athletes, worshipped as heroes • bones, hero bones • bones, of hero • cult of gods, goddesses, and heroes, of mother goddess • cult, and heroines • cult, hero-cults • dedications, to Heros Iatros • deification, heroes • enemy, worshipped as hero • eponymous hero • eponymous hero, and Sparta • eponymous hero, fights Eleusinians • eponymous hero, games • eponymous hero, king • eponymous hero, no Panathenaic connection • eponymous hero, sacrifices daughters • eponymous hero, takes on Erichthonios’ roles • grave, of hero • heresy, heroes, martyrs as • hero • hero (heroes, heroic) • hero cult • hero cults • hero, • hero, eponymos • hero, heroism • hero, heroism, hero-cult • hero-cult • heroes • heroes, political • heroes, rarely called Soter • heroes, ritual and • heroes, with limited timai • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones • heroine powerful character of • heroines, and cult • heroines, and transitions • heroines, rescue of • heros, Rhamnous • identity construction, martyrs as heroes in chain of tradition • impurity, heroes considered as impure • kings, as political heroes • marriage customs, of gods and heroes • mortal side of hero • priests and priestesses, of Heros Iatros • private sacrifices, to heroes • temple, of Heros Melanippus at Sicyon • tomb, of hero • violent death, and hero-cults • war, and hero-cult Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 302; Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 290; Bernabe et al., Redefining Dionysos (2013) 250, 402; Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 37, 38; Bowersock, Fiction as History: Nero to Julian (1997) 104; Bowie, Essays on Ancient Greek Literature and Culture (2021) 195; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 18, 186, 187; Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 49; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 13, 35, 201, 275, 278, 310, 372, 388, 495; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 160, 161; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21, 82, 83, 85, 86, 97, 98, 127, 149, 170, 171, 179, 182, 183, 198, 202, 203, 208, 211, 219, 220, 226, 233, 239, 297, 331; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 141, 224, 225; Gruen, Rethinking the Other in Antiquity (2011) 264; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 628, 636, 667, 693, 950; Jim, Saviour Gods and Soteria in Ancient Greece (2022) 8, 151; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 185; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 334; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 106, 135, 138, 139, 151, 152, 157, 165, 169, 170, 212, 213, 218, 221, 222, 240, 241, 301, 302, 308, 342, 369, 375, 376, 385; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 17; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 96, 111, 141, 153, 159, 167, 168; Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 372; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 45, 162; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 110; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 168; Mikalson, Herodotus and Religion in the Persian Wars (2003) 16, 18, 20, 22, 23, 36, 44, 47, 50, 51, 52, 53, 56, 61, 65, 67, 70, 71, 72, 73, 74, 77, 79, 80, 82, 83, 84, 87, 88, 89, 95, 96, 108, 111, 114, 115, 120, 122, 129, 130, 131, 132, 133, 134, 135, 137, 138, 140, 143, 147, 155, 157, 167, 175, 176, 182, 186, 187, 192, 193, 204, 207, 210, 217, 224, 226, 230, 235; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 261; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 32; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526, 671; Rizzi, Hadrian and the Christians (2010) 60; Roller, A Guide to the Geography of Pliny the Elder (2022) 114, 205, 209, 211, 245; Rutter and Sparkes, Word and Image in Ancient Greece (2012) 150; Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69, 70; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 258; Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 79; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 83; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 18; Wolfsdorf, Early Greek Ethics (2020) 551 " 1.32 Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a mans life at seventy years; these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.”", " 1.34 But after Solons departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the mens apartments and piled them in his store room, lest one should fall on his son from where it hung.", " 1.36 So Adrastus lived in Croesus house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.”", 1.56 When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: “Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. 1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: 1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. She replied in hexameter:1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. When they were unable to discover Orestes tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers:1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmiths shop and watched iron being forged, standing there in amazement at what he saw done. The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. In the smiths two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus inquiry, the Spartans had subdued most of the Peloponnese .", |
43. Isaeus, Orations, 5.36 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • hero • statues, of the Eponymous Heroes (Athens) Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 25; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 748 NA> |
44. Isocrates, Orations, 12.126 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Erechtheus, as tribal hero • eponymous hero, king Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 89; Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 67 NA> |
45. Plato, Alcibiades Ii, 148e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • dedications, to Heros Iatros • heroes, as deities Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 96; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 262 148e χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ 148e took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than |
46. Plato, Euthyphro, 14b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • hero cults, for kings? • heroes, as deities, honouring of • heroes, as deities, proper respect for Found in books: Jim, Saviour Gods and Soteria in Ancient Greece (2022) 17; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 170 14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ 14b Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me. |
47. Plato, Laws, 717a, 717b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • cult, hero-cults • heroes • heroes, as deities, honouring of • heroes, as deities, proper respect for • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heros, Eleusis • impurity, heroes considered as impure • mortal side of hero • violent death, and hero-cults Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 385; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 332, 334; Huffman, A History of Pythagoreanism (2019) 310; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 153, 170; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 90 717a ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς 717b εὐσεβείας σκοποῦ τυγχάνοι, τὰ δὲ τούτων ἄνωθεν τὰ περιττὰ καὶ ἀντίφωνα, τοῖς ἔμπροσθεν ῥηθεῖσιν νυνδή. μετὰ θεοὺς δὲ τούσδε καὶ τοῖς δαίμοσιν ὅ γε ἔμφρων ὀργιάζοιτʼ ἄν, ἥρωσιν δὲ μετὰ τούτους. ἐπακολουθοῖ δʼ αὐτοῖς ἱδρύματα ἴδια πατρῴων θεῶν κατὰ νόμον ὀργιαζόμενα, γονέων δὲ μετὰ ταῦτα τιμαὶ ζώντων· ὡς θέμις ὀφείλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα, χρεῶν πάντων πρεσβύτατα, νομίζειν δέ, ἃ κέκτηται καὶ ἔχει, πάντα εἶναι τῶν, 717a Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety— 717b as also in assigning to the former gods the things superior, the opposites of these. Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, |
48. Plato, Phaedo, 107d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • heroes, as deities, as children of the gods • heroes, as deities, as class of deities • heroes, with limited timai Found in books: Jim, Saviour Gods and Soteria in Ancient Greece (2022) 237; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23 107d εἴη αὐτῇ ἄλλη ἀποφυγὴ κακῶν οὐδὲ σωτηρία πλὴν τοῦ ὡς βελτίστην τε καὶ φρονιμωτάτην γενέσθαι. οὐδὲν γὰρ ἄλλο ἔχουσα εἰς Ἅιδου ἡ ψυχὴ ἔρχεται πλὴν τῆς παιδείας τε καὶ τροφῆς, ἃ δὴ καὶ μέγιστα λέγεται ὠφελεῖν ἢ βλάπτειν τὸν τελευτήσαντα εὐθὺς ἐν ἀρχῇ τῆς ἐκεῖσε πορείας. λέγεται δὲ οὕτως, ὡς ἄρα τελευτήσαντα ἕκαστον ὁ ἑκάστου δαίμων, ὅσπερ ζῶντα εἰλήχει, οὗτος ἄγειν ἐπιχειρεῖ εἰς δή τινα τόπον, οἷ δεῖ τοὺς συλλεγέντας διαδικασαμένους εἰς Ἅιδου 107d from evil or be saved in any other way than by becoming as good and wise as possible. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world |
49. Plato, Phaedrus, 252d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • deification, heroes, individuals • deification, heroes, ruler • heroes, as deities Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 96; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 78 252d καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς 252d And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him |
50. Plato, Protagoras, 343a, 343b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • heroes, as deities • marriage customs, of gods and heroes Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 97; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 199 343a τελέως πεπαιδευμένου ἐστὶν ἀνθρώπου. τούτων ἦν καὶ Θαλῆς ὁ Μιλήσιος καὶ Πιττακὸς ὁ Μυτιληναῖος καὶ Βίας ὁ Πριηνεὺς καὶ Σόλων ὁ ἡμέτερος καὶ Κλεόβουλος ὁ Λίνδιος καὶ Μύσων ὁ Χηνεύς, καὶ ἕβδομος ἐν τούτοις ἐλέγετο Λακεδαιμόνιος Χίλων. οὗτοι πάντες ζηλωταὶ καὶ ἐρασταὶ καὶ μαθηταὶ ἦσαν τῆς Λακεδαιμονίων παιδείας, καὶ καταμάθοι ἄν τις αὐτῶν τὴν σοφίαν τοιαύτην οὖσαν, ῥήματα βραχέα ἀξιομνημόνευτα ἑκάστῳ εἰρημένα· οὗτοι καὶ κοινῇ συνελθόντες 343b ἀπαρχὴν τῆς σοφίας ἀνέθεσαν τῷ Ἀπόλλωνι εἰς τὸν νεὼν τὸν ἐν Δελφοῖς, γράψαντες ταῦτα ἃ δὴ πάντες ὑμνοῦσιν, γνῶθι σαυτόν καὶ μηδὲν ἄγαν . τοῦ δὴ ἕνεκα ταῦτα λέγω; ὅτι οὗτος ὁ τρόπος ἦν τῶν παλαιῶν τῆς φιλοσοφίας, βραχυλογία τις Λακωνική· καὶ δὴ καὶ τοῦ Πιττακοῦ ἰδίᾳ περιεφέρετο τοῦτο τὸ ῥῆμα ἐγκωμιαζόμενον ὑπὸ τῶν σοφῶν, τὸ χαλεπὸν ἐσθλὸν ἔμμεναι . ὁ οὖν Σιμωνίδης, 343a to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta. All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together 343b and dedicated these as the first-fruits of their lore to Apollo in his Delphic temple, inscribing there those maxims which are on every tongue—“Know thyself” and “Nothing overmuch.” To what intent do I say this? To show how the ancient philosophy had this style of laconic brevity; and so it was that the saying of Pittacus was privately handed about with high approbation among the sages—that it is hard to be good. 343b and dedicated these as the first-fruits of their lore to Apollo in his Delphic temple, inscribing there those maxims which are on every tongue— Know thyself and Nothing overmuch. To what intent do I say this? To show how the ancient philosophy had this style of laconic brevity; and so it was that the saying of Pittacus was privately handed about with high approbation among the sages—that it is hard to be good. |
51. Plato, Republic, 427b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • cult, hero-cults • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heros, Eleusis • impurity, heroes considered as impure • mortal side of hero • violent death, and hero-cults Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 385; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 332, 334 427b “What part of legislation, then,” he said, “is still left for us?” And I replied, “For us nothing, but for the Apollo of Delphi, the chief, the fairest and the first of enactments.”“What are they?” he said. “The founding of temples, and sacrifices, and other forms of worship of gods, daemons, and heroes; and likewise the burial of the dead and the services we must render to the dwellers in the world beyond to keep them gracious. |
52. Plato, Theaetetus, 176b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • heroes, as deities, as children of the gods Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 7; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 197 ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ NA> |
53. Sophocles, Antigone, 173-174, 992-993, 998, 1058-1059 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Agamemnon (hero) • Ajax (Sophocles), epic heroes in • Antigone (Sophocles), political heroes in • Creon, as a political hero • Heracles/Hercules (hero) • Odysseus, as an epic hero • Oedipus (mythological hero) • Oedipus the King (Sophocles), political heroes in • Oedipus, as a political hero • Philoctetes (Sophocles), epic heroes in • Teneros, Theban hero • heroes, epic • heroes, political • kings, as political heroes Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 201; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 14; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 333, 336; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 376 173 Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead. 174 Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead. 992 I will tell you. You, obey the seer. 993 It was not my habit before, at any rate, to stand apart from your will. 998 You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury, " 1058 TEIRESIAS: I know it; for through me thou hast saved Thebes. CREON: Thou art a wise seer; but thou lovest evil deeds. TEIRESIAS: Thou wilt rouse me to utter the dread secret in my soul. CREON: Out with it!-Only speak it not for gain. TEIRESIAS: Indeed, methinks, I shall not,-as touching thee. CREON: Know that thou shalt not trade on my resolve. TEIRESIAS: Then know thou-aye, know it well-that thou shalt not live through many more courses of the suns swift chariot, ere one begotten of thine own loins shall have been given by thee, a corpse for corpses; because thou hast thrust children of the sunlight to the shades, and ruthlessly lodged a living soul in the grave; but keepest in this world one who belongs to the gods infernal, a corpse unburied, unhonoured, all unhallowed. In such thou hast no part, nor have the gods above, but this is a violence done to them by thee. Therefore the avenging destroyers lie in wait for thee, the Furies of Hades and of the gods, that thou mayest be taken in these same ills. And mark well if I speak these things as a hireling. A time not long to be delayed shall awaken the wailing of men and of women in thy house. And a tumult of hatred against thee stirs all the cities whose mangled sons had the burial-rite from dogs, or from wild beasts, or from some winged bird that bore a polluting breath to each city that contains the hearths of the dead. Such arrows for thy heart-since thou provokest me-have I: launched at thee, archer-like, in my anger,-sure arrows, of which thou shalt not escape the smart.-Boy, lead me home, that he may spend his rage on younger men, and learn to keep a tongue more temperate, and to bear within his breast a better mind than now he bears. (The Boy leads TEIRESIAS Out.) LEADER OF THE CHORUS: The man hath gone, O King, with dread prophecies. And, since the hair on this head, once dark, hath been white, I know that he hath never been a false prophet to our city. CREON: I, too, know it well, and am troubled in soul. Tis dire to yield; but, by resistance, to smite my pride with ruin-this, too, is a dire choice." 1059 You are a wise seer, but fond of doing injustice. |
54. Sophocles, Oedipus At Colonus, 487, 621-622, 668-670 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Comparisons, with heroes and gods • Cult, for heroes • Hero, Sophoclean, • Hero-cult, • Marathon, hero • hero • war, and hero-cult Found in books: Bernabe et al., Redefining Dionysos (2013) 381; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 261; Markantonatos, Brill's Companion to Sophocles (2012) 414, 445; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5, 142 487 We call them Eumenides, so that with well-wishing power they may receive the suppliant as his saviors. Let this be your prayer, or of whoever prays for you. Speak inaudibly, and do not lift up your voice; then depart, without looking behind. 621 catter with the spear today’s pledges of concord. Then one day my slumbering and buried corpse, cold in death, will drink their warm blood, if Zeus is still Zeus, and Phoebus, the son of Zeus, speaks clear. But, since I would not break silence concerning words that must not spoken, allow me to cease where I began. 622 catter with the spear today’s pledges of concord. Then one day my slumbering and buried corpse, cold in death, will drink their warm blood, if Zeus is still Zeus, and Phoebus, the son of Zeus, speaks clear. But, since I would not break silence concerning words that must not spoken, allow me to cease where I began. 668 Stranger, in this land of fine horses you have come to earth’s fairest home, the shining Colonus . 669 Stranger, in this land of fine horses you have come to earth’s fairest home, the shining Colonus . 670 Here the nightingale, a constant guest, trills her clear note under the trees of green glades, dwelling amid the wine-dark ivy, |
55. Sophocles, Oedipus The King, 142-147 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Hero-cult, • heroes Found in books: Jouanna, Greek Medicine from Hippocrates to Galen (2012) 62; Markantonatos, Brill's Companion to Sophocles (2012) 422 142 might wish to take vengeance on me also with a hand as fierce. Avenging Laius, therefore, I serve myself. Come, my children, as quickly as possible rise from the altar-steps, and lift these suppliant boughs. Let someone summon here Cadmus’ people, warning them that I will leave nothing untried. 143 might wish to take vengeance on me also with a hand as fierce. Avenging Laius, therefore, I serve myself. Come, my children, as quickly as possible rise from the altar-steps, and lift these suppliant boughs. Let someone summon here Cadmus’ people, warning them that I will leave nothing untried. 144 might wish to take vengeance on me also with a hand as fierce. Avenging Laius, therefore, I serve myself. Come, my children, as quickly as possible rise from the altar-steps, and lift these suppliant boughs. Let someone summon here Cadmus’ people, warning them that I will leave nothing untried. 145 For with the god’s help our good fortune—or our ruin—will be made certain. Priest, 146 For with the god’s help our good fortune—or our ruin—will be made certain. Priest, 147 My children, let us rise. What we came to seek, this man promises of his own accord. And may Phoebus, who sent these oracles, |
56. Sophocles, Philoctetes, 94-99, 119-120, 180-181, 191-200, 1326-1328, 1413-1414, 1422 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Ajax (Sophocles), epic heroes in • Ajax, as an epic hero • Comparisons, with heroes and gods • Cult, for heroes • Hero, Sophoclean, • Hero-cult, • Neoptolemus, as an epic hero • Odysseus, as an epic hero • Philoctetes (Sophocles), epic heroes in • Philoctetes, as an epic hero • hero • hero, heroism • heroes, epic Found in books: Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 229; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 325, 326, 329, 330, 331; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 92, 93; Markantonatos, Brill's Companion to Sophocles (2012) 414, 445; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 133, 147 " 94 But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, 95 to fail when doing what is honorable than to be victorious in a dishonorable manner. Odysseu, 96 Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu, 99 Son of a father so noble, I, too, in my youth once had a slow tongue and an active hand. But now that I have come forth to the test, I see that the tongue, not action, is what masters everything among men. Neoptolemu, 119 You will be celebrated in the same breath as clever and as noble. Neoptolemu 120 Ill do it. Ill set all shame aside. ODYSSEUS: That story I sketched out for you just now — do you recall it? NEOPTOLEMUS: You can be sure of that, since Ive at last agreed to do it. 150 ODYSSEUS: All right. Now, you stay here and wait for him. Ill move off, so Im not seen around you. And Ill return our lookout to his ship. Now, if I think youre taking too much time, Ill send that same sailor here again, but Ill disguise his actions and his clothes, to make him captain of some merchant ship, beyond all recognition. Then, my boy, when he tells you some fancy tale, you listen, taking from it anything that helps you. Now Im going to my ship. Its up to you. May Hermes, who guides men through deceptions (Dolios), lead us through this, and with Athena, too, goddess of victory, our citys patron, and the one who always rescues me. Exit ODYSSEUS. Enter the CHORUS, members of Neoptolemus crew CHORUS: My lord, tell me what I must conceal and what to say to this Philoctetes. Hes bound to be full of suspicion. For Im a stranger in a foreign place. The art and judgment of the man who rules with Zeus godlike sceptre", 180 for all we know, is just as good as any member of the finest clan. But here he lies all by himself, apart from other human beings, with shaggy goats and spotted deer, suffering from hunger pangs and from his painful wound. Its pitiful — he has to bear an agony that has no cure, and, as he cries in bitter pain, the only answer comes from Echo, a distant, senseless babble. NEOPTOLEMUS: Well, nothing in all this surprises me. Let me explain just how I understand it. This mans sufferings come from the gods, both those afflicting him from savage Chryse and those he suffers now without a cure. The gods are planning that Philoctetes will not aim his bow at Troy and shoot his shafts, those all-conquering arrows from the gods, until the time is right, when, people say, those weapons take the city — thats Troys fate.", 181 That man—inferior in no way, probably, to any man belonging to the oldest families—lies alone without companions and stripped of all life’s gift, 191 No part of this is a marvel to me. God-sent—if a man such as I may judge—are both those sufferings which attacked him from savage Chryse , 194 No part of this is a marvel to me. God-sent—if a man such as I may judge—are both those sufferings which attacked him from savage Chryse , 195 and those with which he now toils untended. Surely he toils by the plan of some god so that he may not bend against Troy the invincible arrows divine, until the time be fulfilled at which, men say, 199 and those with which he now toils untended. Surely he toils by the plan of some god so that he may not bend against Troy the invincible arrows divine, until the time be fulfilled at which, men say, " 200 CHORUS: My lad, be quiet. NEOPTOLEMUS: Why, whats the matter? CHORUS: I heard a noise — a sound that may have come from someone in distress. From over there, I think, or maybe there. Yes, I hear it — I hear the voice of someone hurt. Thats it — someone forced to crawl along the path. That heavy groaning of a man in pain, even from far away, is hard to miss. The cries are just too clear. Now, my lad, you should listen . . NEOPTOLEMUS: To what? CHORUS: Ive just been thinking. This mans not far away — hes close to us, bringing music home, not like a shepherd piping his flocks back to some melody, but screaming as he stumbles. Perhaps his echoing howls come from his bodys pain or else hes seen our ship at its unwelcoming anchorage. In either case, his cries are dreadful. Enter Philoctetes PHILOCTETES: You there, you strangers, what country are you from? Why land here,", 1326 And you remember these words and write them in your heart: you suffer this plague’s affliction in accordance with god-sent fate, because you came near to Chryse ’s guardian, the serpent who secretly watches over her home and guards her roofless sanctuary. Know also that you will never gain relief from this grave sickness, 1328 And you remember these words and write them in your heart: you suffer this plague’s affliction in accordance with god-sent fate, because you came near to Chryse ’s guardian, the serpent who secretly watches over her home and guards her roofless sanctuary. Know also that you will never gain relief from this grave sickness, 1413 on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come, 1414 on of Poeas. Know that your ears perceive the voice of Heracles, and that you look upon his face. For your sake I have left my divine seat and come, 1422 And for you, be sure, this fate is ordained, that through these toils of yours you will make your life far-famed. You shall go with this man to the Trojan city, where, first, you shall be healed of your cruel sickness, " |
57. Sophocles, Women of Trachis, 1045, 1071-1075, 1085, 1087, 1099-1100, 1151-1152 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Agamemnon (hero) • Heracles/Hercules (hero) • Hercules, hero • Hercules, hero, Labors of • hero • hero-cult • tears, and heroes Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 201; Harrison, Brill's Companion to Roman Tragedy (2015) 57; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 729; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173; Roller, A Guide to the Geography of Pliny the Elder (2022) 251 1045 which our King suffers. What a man is here, and what misfortunes lash at him! Heracles: 1071 Go, my son, be bold! Show your pity for me, whom many might think deserving of pity—pity me moaning and weeping like a girl! No one could say that he had ever seen this man do that before. No, always without complaint I used to pursue my troubles. 1074 Go, my son, be bold! Show your pity for me, whom many might think deserving of pity—pity me moaning and weeping like a girl! No one could say that he had ever seen this man do that before. No, always without complaint I used to pursue my troubles. 1075 But now in my misery I have been found a woman, instead of the man I used to be. 1085 King Hades, receive me! Strike me, O fire of Zeus! Hurl down your thunderbolt, ruler, dash it, Father, upon my head! Again the pest consumes me, it has blazed up, it has leapt to fury! O hands, my hands, 1087 King Hades, receive me! Strike me, O fire of Zeus! Hurl down your thunderbolt, ruler, dash it, Father, upon my head! Again the pest consumes me, it has blazed up, it has leapt to fury! O hands, my hands, 1099 and that monstrous army of beasts with double form, hostile, going on hoofed feet, violent, lawless, of surpassing violence; you tamed the beast in Erymanthia, and underground the three-headed whelp of Hades, a resistless terror, offspring of the fierce Echidna; you tamed the dragon, 1100 that guarded the golden fruit in the farthest places of the earth. These toils and thousands more have I tasted, and no man has ever erected a trophy of victory over my hands. But now, with joints unhinged and with flesh torn to shreds, I have become the miserable spoil of an unseen destroyer, 1151 I cannot. Your mother is not here. It happens that she keeps her home at Tiryns by the sea. Some of your children she has taken to raise with her there, and others, you will find, are dwelling in Thebes. 1152 I cannot. Your mother is not here. It happens that she keeps her home at Tiryns by the sea. Some of your children she has taken to raise with her there, and others, you will find, are dwelling in Thebes. |
58. Thucydides, The History of The Peloponnesian War, 1.2.3, 2.15, 2.35-2.46, 2.52, 2.65, 3.62.3, 5.11.1, 5.54.2, 5.75.2, 6.4.3, 6.56-6.58 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Adrastus (hero) • Boiotos, eponym hero • Comic hero • Hero • Lindos, hero • Oedipus (mythological hero) • Paris (hero), Parnassos, peoples in • Perseus, hero • Pylades (hero) • Theseus, hero-king of Athens • cult, hero-cults • eponymous hero • hero • hero cults • hero cults, divine honours for kings, different from • heroes • heroes/heroines, hero-cults • heroines, kleos of • heroines, names of • impurity, heroes considered as impure • kleos, of heroines • names, of heroines • temple, of Heros Melanippus at Sicyon • violent death, and hero-cults • war, and hero-cult Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 262; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 186, 207; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 513, 571; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 241, 262; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 701; Jim, Saviour Gods and Soteria in Ancient Greece (2022) 36, 166; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 138, 152, 241; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 38, 198; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 76, 95; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 57; Michalopoulos et al., The Rhetoric of Unity and Division in Ancient Literature (2021) 193; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 219, 221; Wolfsdorf, Early Greek Ethics (2020) 551 1.2.3 μάλιστα δὲ τῆς γῆς ἡ ἀρίστη αἰεὶ τὰς μεταβολὰς τῶν οἰκητόρων εἶχεν, ἥ τε νῦν Θεσσαλία καλουμένη καὶ Βοιωτία Πελοποννήσου τε τὰ πολλὰ πλὴν Ἀρκαδίας, τῆς τε ἄλλης ὅσα ἦν κράτιστα. 2.15 ξυνεβεβήκει δὲ ἀπὸ τοῦ πάνυ ἀρχαίου ἑτέρων μᾶλλον Ἀθηναίοις τοῦτο. ἐπὶ γὰρ Κέκροπος καὶ τῶν πρώτων βασιλέων ἡ Ἀττικὴ ἐς Θησέα αἰεὶ κατὰ πόλεις ᾠκεῖτο πρυτανεῖά τε ἐχούσας καὶ ἄρχοντας, καὶ ὁπότε μή τι δείσειαν, οὐ ξυνῇσαν βουλευσόμενοι ὡς τὸν βασιλέα, ἀλλ᾽ αὐτοὶ ἕκαστοι ἐπολίτευον καὶ ἐβουλεύοντο: καί τινες καὶ ἐπολέμησάν ποτε αὐτῶν, ὥσπερ καὶ Ἐλευσίνιοι μετ’ Εὐμόλπου πρὸς Ἐρεχθέα. ἐπειδὴ δὲ Θησεὺς ἐβασίλευσε, γενόμενος μετὰ τοῦ ξυνετοῦ καὶ δυνατὸς τά τε ἄλλα διεκόσμησε τὴν χώραν καὶ καταλύσας τῶν ἄλλων πόλεων τά τε βουλευτήρια καὶ τὰς ἀρχὰς ἐς τὴν νῦν πόλιν οὖσαν, ἓν βουλευτήριον ἀποδείξας καὶ πρυτανεῖον, ξυνῴκισε πάντας, καὶ νεμομένους τὰ αὑτῶν ἑκάστους ἅπερ καὶ πρὸ τοῦ ἠνάγκασε μιᾷ πόλει ταύτῃ χρῆσθαι, ἣ ἁπάντων ἤδη ξυντελούντων ἐς αὐτὴν μεγάλη γενομένη παρεδόθη ὑπὸ Θησέως τοῖς ἔπειτα: καὶ ξυνοίκια ἐξ ἐκείνου Ἀθηναῖοι ἔτι καὶ νῦν τῇ θεῷ ἑορτὴν δημοτελῆ ποιοῦσιν. τὸ δὲ πρὸ τοῦ ἡ ἀκρόπολις ἡ νῦν οὖσα πόλις ἦν, καὶ τὸ ὑπ’ αὐτὴν πρὸς νότον μάλιστα τετραμμένον. τεκμήριον δέ: τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει † καὶ ἄλλων θεῶν ἐστὶ καὶ τὰ ἔξω πρὸς τοῦτο τὸ μέρος τῆς πόλεως μᾶλλον ἵδρυται, τό τε τοῦ Διὸς τοῦ Ὀλυμπίου καὶ τὸ Πύθιον καὶ τὸ τῆς Γῆς καὶ τὸ <τοῦ> ἐν Λίμναις Διονύσου, ᾧ τὰ ἀρχαιότερα Διονύσια τῇ δωδεκάτῃ ποιεῖται ἐν μηνὶ Ἀνθεστηριῶνι, ὥσπερ καὶ οἱ ἀπ’ Ἀθηναίων Ἴωνες ἔτι καὶ νῦν νομίζουσιν. ἵδρυται δὲ καὶ ἄλλα ἱερὰ ταύτῃ ἀρχαῖα. καὶ τῇ κρήνῃ τῇ νῦν μὲν τῶν τυράννων οὕτω σκευασάντων Ἐννεακρούνῳ καλουμένῃ, τὸ δὲ πάλαι φανερῶν τῶν πηγῶν οὐσῶν Καλλιρρόῃ ὠνομασμένῃ, ἐκεῖνοί τε ἐγγὺς οὔσῃ τὰ πλείστου ἄξια ἐχρῶντο, καὶ νῦν ἔτι ἀπὸ τοῦ ἀρχαίου πρό τε γαμικῶν καὶ ἐς ἄλλα τῶν ἱερῶν νομίζεται τῷ ὕδατι χρῆσθαι: καλεῖται δὲ διὰ τὴν παλαιὰν ταύτῃ κατοίκησιν καὶ ἡ ἀκρόπολις μέχρι τοῦδε ἔτι ὑπ᾽ Ἀθηναίων πόλις. 2.35 ‘οἱ μὲν πολλοὶ τῶν ἐνθάδε ἤδη εἰρηκότων ἐπαινοῦσι τὸν προσθέντα τῷ νόμῳ τὸν λόγον τόνδε, ὡς καλὸν ἐπὶ τοῖς ἐκ τῶν πολέμων θαπτομένοις ἀγορεύεσθαι αὐτόν. ἐμοὶ δὲ ἀρκοῦν ἂν ἐδόκει εἶναι ἀνδρῶν ἀγαθῶν ἔργῳ γενομένων ἔργῳ καὶ δηλοῦσθαι τὰς τιμάς, οἷα καὶ νῦν περὶ τὸν τάφον τόνδε δημοσίᾳ παρασκευασθέντα ὁρᾶτε, καὶ μὴ ἐν ἑνὶ ἀνδρὶ πολλῶν ἀρετὰς κινδυνεύεσθαι εὖ τε καὶ χεῖρον εἰπόντι πιστευθῆναι. χαλεπὸν γὰρ τὸ μετρίως εἰπεῖν ἐν ᾧ μόλις καὶ ἡ δόκησις τῆς ἀληθείας βεβαιοῦται. ὅ τε γὰρ ξυνειδὼς καὶ εὔνους ἀκροατὴς τάχ’ ἄν τι ἐνδεεστέρως πρὸς ἃ βούλεταί τε καὶ ἐπίσταται νομίσειε δηλοῦσθαι, ὅ τε ἄπειρος ἔστιν ἃ καὶ πλεονάζεσθαι, διὰ φθόνον, εἴ τι ὑπὲρ τὴν αὑτοῦ φύσιν ἀκούοι. μέχρι γὰρ τοῦδε ἀνεκτοὶ οἱ ἔπαινοί εἰσι περὶ ἑτέρων λεγόμενοι, ἐς ὅσον ἂν καὶ αὐτὸς ἕκαστος οἴηται ἱκανὸς εἶναι δρᾶσαί τι ὧν ἤκουσεν: τῷ δὲ ὑπερβάλλοντι αὐτῶν φθονοῦντες ἤδη καὶ ἀπιστοῦσιν. ἐπειδὴ δὲ τοῖς πάλαι οὕτως ἐδοκιμάσθη ταῦτα καλῶς ἔχειν, χρὴ καὶ ἐμὲ ἑπόμενον τῷ νόμῳ πειρᾶσθαι ὑμῶν τῆς ἑκάστου βουλήσεώς τε καὶ δόξης τυχεῖν ὡς ἐπὶ πλεῖστον. 2.36 ‘ἄρξομαι δὲ ἀπὸ τῶν προγόνων πρῶτον: δίκαιον γὰρ αὐτοῖς καὶ πρέπον δὲ ἅμα ἐν τῷ τοιῷδε τὴν τιμὴν ταύτην τῆς μνήμης δίδοσθαι. τὴν γὰρ χώραν οἱ αὐτοὶ αἰεὶ οἰκοῦντες διαδοχῇ τῶν ἐπιγιγνομένων μέχρι τοῦδε ἐλευθέραν δι’ ἀρετὴν παρέδοσαν. καὶ ἐκεῖνοί τε ἄξιοι ἐπαίνου καὶ ἔτι μᾶλλον οἱ πατέρες ἡμῶν: κτησάμενοι γὰρ πρὸς οἷς ἐδέξαντο ὅσην ἔχομεν ἀρχὴν οὐκ ἀπόνως ἡμῖν τοῖς νῦν προσκατέλιπον. τὰ δὲ πλείω αὐτῆς αὐτοὶ ἡμεῖς οἵδε οἱ νῦν ἔτι ὄντες μάλιστα ἐν τῇ καθεστηκυίᾳ ἡλικίᾳ ἐπηυξήσαμεν καὶ τὴν πόλιν τοῖς πᾶσι παρεσκευάσαμεν καὶ ἐς πόλεμον καὶ ἐς εἰρήνην αὐταρκεστάτην. ὧν ἐγὼ τὰ μὲν κατὰ πολέμους ἔργα, οἷς ἕκαστα ἐκτήθη, ἢ εἴ τι αὐτοὶ ἢ οἱ πατέρες ἡμῶν βάρβαρον ἢ Ἕλληνα πολέμιον ἐπιόντα προθύμως ἠμυνάμεθα, μακρηγορεῖν ἐν εἰδόσιν οὐ βουλόμενος ἐάσω: ἀπὸ δὲ οἵας τε ἐπιτηδεύσεως ἤλθομεν ἐπ’ αὐτὰ καὶ μεθ’ οἵας πολιτείας καὶ τρόπων ἐξ οἵων μεγάλα ἐγένετο, ταῦτα δηλώσας πρῶτον εἶμι καὶ ἐπὶ τὸν τῶνδε ἔπαινον, νομίζων ἐπί τε τῷ παρόντι οὐκ ἂν ἀπρεπῆ λεχθῆναι αὐτὰ καὶ τὸν πάντα ὅμιλον καὶ ἀστῶν καὶ ξένων ξύμφορον εἶναι ἐπακοῦσαι αὐτῶν. 2.37 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται. ἐλευθέρως δὲ τά τε πρὸς τὸ κοινὸν πολιτεύομεν καὶ ἐς τὴν πρὸς ἀλλήλους τῶν καθ᾽ ἡμέραν ἐπιτηδευμάτων ὑποψίαν, οὐ δι’ ὀργῆς τὸν πέλας, εἰ καθ’ ἡδονήν τι δρᾷ, ἔχοντες, οὐδὲ ἀζημίους μέν, λυπηρὰς δὲ τῇ ὄψει ἀχθηδόνας προστιθέμενοι. ἀνεπαχθῶς δὲ τὰ ἴδια προσομιλοῦντες τὰ δημόσια διὰ δέος μάλιστα οὐ παρανομοῦμεν, τῶν τε αἰεὶ ἐν ἀρχῇ ὄντων ἀκροάσει καὶ τῶν νόμων, καὶ μάλιστα αὐτῶν ὅσοι τε ἐπ’ ὠφελίᾳ τῶν ἀδικουμένων κεῖνται καὶ ὅσοι ἄγραφοι ὄντες αἰσχύνην ὁμολογουμένην φέρουσιν. 2.38 ‘καὶ μὴν καὶ τῶν πόνων πλείστας ἀναπαύλας τῇ γνώμῃ ἐπορισάμεθα, ἀγῶσι μέν γε καὶ θυσίαις διετησίοις νομίζοντες, ἰδίαις δὲ κατασκευαῖς εὐπρεπέσιν, ὧν καθ’ ἡμέραν ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει. ἐπεσέρχεται δὲ διὰ μέγεθος τῆς πόλεως ἐκ πάσης γῆς τὰ πάντα, καὶ ξυμβαίνει ἡμῖν μηδὲν οἰκειοτέρᾳ τῇ ἀπολαύσει τὰ αὐτοῦ ἀγαθὰ γιγνόμενα καρποῦσθαι ἢ καὶ τὰ τῶν ἄλλων ἀνθρώπων. 2.39 ‘διαφέρομεν δὲ καὶ ταῖς τῶν πολεμικῶν μελέταις τῶν ἐναντίων τοῖσδε. τήν τε γὰρ πόλιν κοινὴν παρέχομεν, καὶ οὐκ ἔστιν ὅτε ξενηλασίαις ἀπείργομέν τινα ἢ μαθήματος ἢ θεάματος, ὃ μὴ κρυφθὲν ἄν τις τῶν πολεμίων ἰδὼν ὠφεληθείη, πιστεύοντες οὐ ταῖς παρασκευαῖς τὸ πλέον καὶ ἀπάταις ἢ τῷ ἀφ’ ἡμῶν αὐτῶν ἐς τὰ ἔργα εὐψύχῳ: καὶ ἐν ταῖς παιδείαις οἱ μὲν ἐπιπόνῳ ἀσκήσει εὐθὺς νέοι ὄντες τὸ ἀνδρεῖον μετέρχονται, ἡμεῖς δὲ ἀνειμένως διαιτώμενοι οὐδὲν ἧσσον ἐπὶ τοὺς ἰσοπαλεῖς κινδύνους χωροῦμεν. τεκμήριον δέ: οὔτε γὰρ Λακεδαιμόνιοι καθ’ ἑαυτούς, μεθ’ ἁπάντων δὲ ἐς τὴν γῆν ἡμῶν στρατεύουσι, τήν τε τῶν πέλας αὐτοὶ ἐπελθόντες οὐ χαλεπῶς ἐν τῇ ἀλλοτρίᾳ τοὺς περὶ τῶν οἰκείων ἀμυνομένους μαχόμενοι τὰ πλείω κρατοῦμεν. ἁθρόᾳ τε τῇ δυνάμει ἡμῶν οὐδείς πω πολέμιος ἐνέτυχε διὰ τὴν τοῦ ναυτικοῦ τε ἅμα ἐπιμέλειαν καὶ τὴν ἐν τῇ γῇ ἐπὶ πολλὰ ἡμῶν αὐτῶν ἐπίπεμψιν: ἢν δέ που μορίῳ τινὶ προσμείξωσι, κρατήσαντές τέ τινας ἡμῶν πάντας αὐχοῦσιν ἀπεῶσθαι καὶ νικηθέντες ὑφ᾽ ἁπάντων ἡσσῆσθαι. καίτοι εἰ ῥᾳθυμίᾳ μᾶλλον ἢ πόνων μελέτῃ καὶ μὴ μετὰ νόμων τὸ πλέον ἢ τρόπων ἀνδρείας ἐθέλομεν κινδυνεύειν, περιγίγνεται ἡμῖν τοῖς τε μέλλουσιν ἀλγεινοῖς μὴ προκάμνειν, καὶ ἐς αὐτὰ ἐλθοῦσι μὴ ἀτολμοτέρους τῶν αἰεὶ μοχθούντων φαίνεσθαι, καὶ ἔν τε τούτοις τὴν πόλιν ἀξίαν εἶναι θαυμάζεσθαι καὶ ἔτι ἐν ἄλλοις. 2.40 ‘φιλοκαλοῦμέν τε γὰρ μετ’ εὐτελείας καὶ φιλοσοφοῦμεν ἄνευ μαλακίας: πλούτῳ τε ἔργου μᾶλλον καιρῷ ἢ λόγου κόμπῳ χρώμεθα, καὶ τὸ πένεσθαι οὐχ ὁμολογεῖν τινὶ αἰσχρόν, ἀλλὰ μὴ διαφεύγειν ἔργῳ αἴσχιον. ἔνι τε τοῖς αὐτοῖς οἰκείων ἅμα καὶ πολιτικῶν ἐπιμέλεια, καὶ ἑτέροις πρὸς ἔργα τετραμμένοις τὰ πολιτικὰ μὴ ἐνδεῶς γνῶναι: μόνοι γὰρ τόν τε μηδὲν τῶνδε μετέχοντα οὐκ ἀπράγμονα, ἀλλ’ ἀχρεῖον νομίζομεν, καὶ οἱ αὐτοὶ ἤτοι κρίνομέν γε ἢ ἐνθυμούμεθα ὀρθῶς τὰ πράγματα, οὐ τοὺς λόγους τοῖς ἔργοις βλάβην ἡγούμενοι, ἀλλὰ μὴ προδιδαχθῆναι μᾶλλον λόγῳ πρότερον ἢ ἐπὶ ἃ δεῖ ἔργῳ ἐλθεῖν. διαφερόντως γὰρ δὴ καὶ τόδε ἔχομεν ὥστε τολμᾶν τε οἱ αὐτοὶ μάλιστα καὶ περὶ ὧν ἐπιχειρήσομεν ἐκλογίζεσθαι: ὃ τοῖς ἄλλοις ἀμαθία μὲν θράσος, λογισμὸς δὲ ὄκνον φέρει. κράτιστοι δ’ ἂν τὴν ψυχὴν δικαίως κριθεῖεν οἱ τά τε δεινὰ καὶ ἡδέα σαφέστατα γιγνώσκοντες καὶ διὰ ταῦτα μὴ ἀποτρεπόμενοι ἐκ τῶν κινδύνων. καὶ τὰ ἐς ἀρετὴν ἐνηντιώμεθα τοῖς πολλοῖς: οὐ γὰρ πάσχοντες εὖ, ἀλλὰ δρῶντες κτώμεθα τοὺς φίλους. βεβαιότερος δὲ ὁ δράσας τὴν χάριν ὥστε ὀφειλομένην δι’ εὐνοίας ᾧ δέδωκε σῴζειν: ὁ δὲ ἀντοφείλων ἀμβλύτερος, εἰδὼς οὐκ ἐς χάριν, ἀλλ’ ἐς ὀφείλημα τὴν ἀρετὴν ἀποδώσων. καὶ μόνοι οὐ τοῦ ξυμφέροντος μᾶλλον λογισμῷ ἢ τῆς ἐλευθερίας τῷ πιστῷ ἀδεῶς τινὰ ὠφελοῦμεν. 2.41 ‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ’ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ’ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ’ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι. καὶ ὡς οὐ λόγων ἐν τῷ παρόντι κόμπος τάδε μᾶλλον ἢ ἔργων ἐστὶν ἀλήθεια, αὐτὴ ἡ δύναμις τῆς πόλεως, ἣν ἀπὸ τῶνδε τῶν τρόπων ἐκτησάμεθα, σημαίνει. μόνη γὰρ τῶν νῦν ἀκοῆς κρείσσων ἐς πεῖραν ἔρχεται, καὶ μόνη οὔτε τῷ πολεμίῳ ἐπελθόντι ἀγανάκτησιν ἔχει ὑφ’ οἵων κακοπαθεῖ οὔτε τῷ ὑπηκόῳ κατάμεμψιν ὡς οὐχ ὑπ’ ἀξίων ἄρχεται. μετὰ μεγάλων δὲ σημείων καὶ οὐ δή τοι ἀμάρτυρόν γε τὴν δύναμιν παρασχόμενοι τοῖς τε νῦν καὶ τοῖς ἔπειτα θαυμασθησόμεθα, καὶ οὐδὲν προσδεόμενοι οὔτε Ὁμήρου ἐπαινέτου οὔτε ὅστις ἔπεσι μὲν τὸ αὐτίκα τέρψει, τῶν δ’ ἔργων τὴν ὑπόνοιαν ἡ ἀλήθεια βλάψει, ἀλλὰ πᾶσαν μὲν θάλασσαν καὶ γῆν ἐσβατὸν τῇ ἡμετέρᾳ τόλμῃ καταναγκάσαντες γενέσθαι, πανταχοῦ δὲ μνημεῖα κακῶν τε κἀγαθῶν ἀίδια ξυγκατοικίσαντες. περὶ τοιαύτης οὖν πόλεως οἵδε τε γενναίως δικαιοῦντες μὴ ἀφαιρεθῆναι αὐτὴν μαχόμενοι ἐτελεύτησαν, καὶ τῶν λειπομένων πάντα τινὰ εἰκὸς ἐθέλειν ὑπὲρ αὐτῆς κάμνειν. 2.42 ‘δι’ ὃ δὴ καὶ ἐμήκυνα τὰ περὶ τῆς πόλεως, διδασκαλίαν τε ποιούμενος μὴ περὶ ἴσου ἡμῖν εἶναι τὸν ἀγῶνα καὶ οἷς τῶνδε μηδὲν ὑπάρχει ὁμοίως, καὶ τὴν εὐλογίαν ἅμα ἐφ’ οἷς νῦν λέγω φανερὰν σημείοις καθιστάς. καὶ εἴρηται αὐτῆς τὰ μέγιστα: ἃ γὰρ τὴν πόλιν ὕμνησα, αἱ τῶνδε καὶ τῶν τοιῶνδε ἀρεταὶ ἐκόσμησαν, καὶ οὐκ ἂν πολλοῖς τῶν Ἑλλήνων ἰσόρροπος ὥσπερ τῶνδε ὁ λόγος τῶν ἔργων φανείη. δοκεῖ δέ μοι δηλοῦν ἀνδρὸς ἀρετὴν πρώτη τε μηνύουσα καὶ τελευταία βεβαιοῦσα ἡ νῦν τῶνδε καταστροφή. καὶ γὰρ τοῖς τἆλλα χείροσι δίκαιον τὴν ἐς τοὺς πολέμους ὑπὲρ τῆς πατρίδος ἀνδραγαθίαν προτίθεσθαι: ἀγαθῷ γὰρ κακὸν ἀφανίσαντες κοινῶς μᾶλλον ὠφέλησαν ἢ ἐκ τῶν ἰδίων ἔβλαψαν. τῶνδε δὲ οὔτε πλούτου τις τὴν ἔτι ἀπόλαυσιν προτιμήσας ἐμαλακίσθη οὔτε πενίας ἐλπίδι, ὡς κἂν ἔτι διαφυγὼν αὐτὴν πλουτήσειεν, ἀναβολὴν τοῦ δεινοῦ ἐποιήσατο: τὴν δὲ τῶν ἐναντίων τιμωρίαν ποθεινοτέραν αὐτῶν λαβόντες καὶ κινδύνων ἅμα τόνδε κάλλιστον νομίσαντες ἐβουλήθησαν μετ’ αὐτοῦ τοὺς μὲν τιμωρεῖσθαι, τῶν δὲ ἐφίεσθαι, ἐλπίδι μὲν τὸ ἀφανὲς τοῦ κατορθώσειν ἐπιτρέψαντες, ἔργῳ δὲ περὶ τοῦ ἤδη ὁρωμένου σφίσιν αὐτοῖς ἀξιοῦντες πεποιθέναι, καὶ ἐν αὐτῷ τῷ ἀμύνεσθαι καὶ παθεῖν μᾶλλον ἡγησάμενοι ἢ τὸ ἐνδόντες σῴζεσθαι, τὸ μὲν αἰσχρὸν τοῦ λόγου ἔφυγον, τὸ δ’ ἔργον τῷ σώματι ὑπέμειναν καὶ δι’ ἐλαχίστου καιροῦ τύχης ἅμα ἀκμῇ τῆς δόξης μᾶλλον ἢ τοῦ δέους ἀπηλλάγησαν. 2.43 ‘καὶ οἵδε μὲν προσηκόντως τῇ πόλει τοιοίδε ἐγένοντο: τοὺς δὲ λοιποὺς χρὴ ἀσφαλεστέραν μὲν εὔχεσθαι, ἀτολμοτέραν δὲ μηδὲν ἀξιοῦν τὴν ἐς τοὺς πολεμίους διάνοιαν ἔχειν, σκοποῦντας μὴ λόγῳ μόνῳ τὴν ὠφελίαν, ἣν ἄν τις πρὸς οὐδὲν χεῖρον αὐτοὺς ὑμᾶς εἰδότας μηκύνοι, λέγων ὅσα ἐν τῷ τοὺς πολεμίους ἀμύνεσθαι ἀγαθὰ ἔνεστιν, ἀλλὰ μᾶλλον τὴν τῆς πόλεως δύναμιν καθ’ ἡμέραν ἔργῳ θεωμένους καὶ ἐραστὰς γιγνομένους αὐτῆς, καὶ ὅταν ὑμῖν μεγάλη δόξῃ εἶναι,ἐνθυμουμένους ὅτι τολμῶντες καὶ γιγνώσκοντες τὰ δέοντα καὶ ἐν τοῖς ἔργοις αἰσχυνόμενοι ἄνδρες αὐτὰ ἐκτήσαντο, καὶ ὁπότε καὶ πείρᾳ του σφαλεῖεν, οὐκ οὖν καὶ τὴν πόλιν γε τῆς σφετέρας ἀρετῆς ἀξιοῦντες στερίσκειν, κάλλιστον δὲ ἔρανον αὐτῇ προϊέμενοι. κοινῇ γὰρ τὰ σώματα διδόντες ἰδίᾳ τὸν ἀγήρων ἔπαινον ἐλάμβανον καὶ τὸν τάφον ἐπισημότατον, οὐκ ἐν ᾧ κεῖνται μᾶλλον, ἀλλ’ ἐν ᾧ ἡ δόξα αὐτῶν παρὰ τῷ ἐντυχόντι αἰεὶ καὶ λόγου καὶ ἔργου καιρῷ αἰείμνηστος καταλείπεται. ἀνδρῶν γὰρ ἐπιφανῶν πᾶσα γῆ τάφος, καὶ οὐ στηλῶν μόνον ἐν τῇ οἰκείᾳ σημαίνει ἐπιγραφή, ἀλλὰ καὶ ἐν τῇ μὴ προσηκούσῃ ἄγραφος μνήμη παρ’ ἑκάστῳ τῆς γνώμης μᾶλλον ἢ τοῦ ἔργου ἐνδιαιτᾶται. οὓς νῦν ὑμεῖς ζηλώσαντες καὶ τὸ εὔδαιμον τὸ ἐλεύθερον, τὸ δ’ ἐλεύθερον τὸ εὔψυχον κρίναντες μὴ περιορᾶσθε τοὺς πολεμικοὺς κινδύνους. οὐ γὰρ οἱ κακοπραγοῦντες δικαιότερον ἀφειδοῖεν ἂν τοῦ βίου, οἷς ἐλπὶς οὐκ ἔστιν ἀγαθοῦ, ἀλλ’ οἷς ἡ ἐναντία μεταβολὴ ἐν τῷ ζῆν ἔτι κινδυνεύεται καὶ ἐν οἷς μάλιστα μεγάλα τὰ διαφέροντα, ἤν τι πταίσωσιν. ἀλγεινοτέρα γὰρ ἀνδρί γε φρόνημα ἔχοντι ἡ μετὰ τοῦ ἐν τῷ μαλακισθῆναι κάκωσις ἢ ὁ μετὰ ῥώμης καὶ κοινῆς ἐλπίδος ἅμα γιγνόμενος ἀναίσθητος θάνατος. 2.44 ‘δι’ ὅπερ καὶ τοὺς τῶνδε νῦν τοκέας, ὅσοι πάρεστε, οὐκ ὀλοφύρομαι μᾶλλον ἢ παραμυθήσομαι. ἐν πολυτρόποις γὰρ ξυμφοραῖς ἐπίστανται τραφέντες: τὸ δ’ εὐτυχές, οἳ ἂν τῆς εὐπρεπεστάτης λάχωσιν, ὥσπερ οἵδε μὲν νῦν, τελευτῆς, ὑμεῖς δὲ λύπης, καὶ οἷς ἐνευδαιμονῆσαί τε ὁ βίος ὁμοίως καὶ ἐντελευτῆσαι ξυνεμετρήθη. χαλεπὸν μὲν οὖν οἶδα πείθειν ὄν, ὧν καὶ πολλάκις ἕξετε ὑπομνήματα ἐν ἄλλων εὐτυχίαις, αἷς ποτὲ καὶ αὐτοὶ ἠγάλλεσθε: καὶ λύπη οὐχ ὧν ἄν τις μὴ πειρασάμενος ἀγαθῶν στερίσκηται, ἀλλ’ οὗ ἂν ἐθὰς γενόμενος ἀφαιρεθῇ. καρτερεῖν δὲ χρὴ καὶ ἄλλων παίδων ἐλπίδι,οἷς ἔτι ἡλικία τέκνωσιν ποιεῖσθαι: ἰδίᾳ τε γὰρ τῶν οὐκ ὄντων λήθη οἱ ἐπιγιγνόμενοί τισιν ἔσονται, καὶ τῇ πόλει διχόθεν, ἔκ τε τοῦ μὴ ἐρημοῦσθαι καὶ ἀσφαλείᾳ, ξυνοίσει: οὐ γὰρ οἷόν τε ἴσον τι ἢ δίκαιον βουλεύεσθαι οἳ ἂν μὴ καὶ παῖδας ἐκ τοῦ ὁμοίου παραβαλλόμενοι κινδυνεύωσιν. ὅσοι δ’ αὖ παρηβήκατε, τόν τε πλέονα κέρδος ὃν ηὐτυχεῖτε βίον ἡγεῖσθε καὶ τόνδε βραχὺν ἔσεσθαι, καὶ τῇ τῶνδε εὐκλείᾳ κουφίζεσθε. τὸ γὰρ φιλότιμον ἀγήρων μόνον, καὶ οὐκ ἐν τῷ ἀχρείῳ τῆς ἡλικίας τὸ κερδαίνειν, ὥσπερ τινές φασι, μᾶλλον τέρπει, ἀλλὰ τὸ τιμᾶσθαι. 2.45 παισὶ δ’ αὖ ὅσοι τῶνδε πάρεστε ἢ ἀδελφοῖς ὁρῶ μέγαν τὸν ἀγῶνα ʽτὸν γὰρ οὐκ ὄντα ἅπας εἴωθεν ἐπαινεῖν̓, καὶ μόλις ἂν καθ’ ὑπερβολὴν ἀρετῆς οὐχ ὁμοῖοι, ἀλλ’ ὀλίγῳ χείρους κριθεῖτε. φθόνος γὰρ τοῖς ζῶσι πρὸς τὸ ἀντίπαλον, τὸ δὲ μὴ ἐμποδὼν ἀνανταγωνίστῳ εὐνοίᾳ τετίμηται. εἰ δέ με δεῖ καὶ γυναικείας τι ἀρετῆς, ὅσαι νῦν ἐν χηρείᾳ ἔσονται, μνησθῆναι, βραχείᾳ παραινέσει ἅπαν σημανῶ. τῆς τε γὰρ ὑπαρχούσης φύσεως μὴ χείροσι γενέσθαι ὑμῖν μεγάλη ἡ δόξα καὶ ἧς ἂν ἐπ’ ἐλάχιστον ἀρετῆς πέρι ἢ ψόγου ἐν τοῖς ἄρσεσι κλέος ᾖ. 2.46 ‘εἴρηται καὶ ἐμοὶ λόγῳ κατὰ τὸν νόμον ὅσα εἶχον πρόσφορα, καὶ ἔργῳ οἱ θαπτόμενοι τὰ μὲν ἤδη κεκόσμηνται, τὰ δὲ αὐτῶν τοὺς παῖδας τὸ ἀπὸ τοῦδε δημοσίᾳ ἡ πόλις μέχρι ἥβης θρέψει, ὠφέλιμον στέφανον τοῖσδέ τε καὶ τοῖς λειπομένοις τῶν τοιῶνδε ἀγώνων προτιθεῖσα: ἆθλα γὰρ οἷς κεῖται ἀρετῆς μέγιστα, τοῖς δὲ καὶ ἄνδρες ἄριστοι πολιτεύουσιν. νῦν δὲ ἀπολοφυράμενοι ὃν προσήκει ἑκάστῳ ἄπιτε.’, 2.52 ἐπίεσε δ’ αὐτοὺς μᾶλλον πρὸς τῷ ὑπάρχοντι πόνῳ καὶ ἡ ξυγκομιδὴ ἐκ τῶν ἀγρῶν ἐς τὸ ἄστυ, καὶ οὐχ ἧσσον τοὺς ἐπελθόντας. οἰκιῶν γὰρ οὐχ ὑπαρχουσῶν, ἀλλ’ ἐν καλύβαις πνιγηραῖς ὥρᾳ ἔτους διαιτωμένων ὁ φθόρος ἐγίγνετο οὐδενὶ κόσμῳ, ἀλλὰ καὶ νεκροὶ ἐπ’ ἀλλήλοις ἀποθνῄσκοντες ἔκειντο καὶ ἐν ταῖς ὁδοῖς ἐκαλινδοῦντο καὶ περὶ τὰς κρήνας ἁπάσας ἡμιθνῆτες τοῦ ὕδατος ἐπιθυμίᾳ. τά τε ἱερὰ ἐν οἷς ἐσκήνηντο νεκρῶν πλέα ἦν, αὐτοῦ ἐναποθνῃσκόντων: ὑπερβιαζομένου γὰρ τοῦ κακοῦ οἱ ἄνθρωποι, οὐκ ἔχοντες ὅτι γένωνται, ἐς ὀλιγωρίαν ἐτράποντο καὶ ἱερῶν καὶ ὁσίων ὁμοίως. νόμοι τε πάντες ξυνεταράχθησαν οἷς ἐχρῶντο πρότερον περὶ τὰς ταφάς, ἔθαπτον δὲ ὡς ἕκαστος ἐδύνατο. καὶ πολλοὶ ἐς ἀναισχύντους θήκας ἐτράποντο σπάνει τῶν ἐπιτηδείων διὰ τὸ συχνοὺς ἤδη προτεθνάναι σφίσιν: ἐπὶ πυρὰς γὰρ ἀλλοτρίας φθάσαντες τοὺς νήσαντας οἱ μὲν ἐπιθέντες τὸν ἑαυτῶν νεκρὸν ὑφῆπτον, οἱ δὲ καιομένου ἄλλου ἐπιβαλόντες ἄνωθεν ὃν φέροιεν ἀπῇσαν. 2.65 τοιαῦτα ὁ Περικλῆς λέγων ἐπειρᾶτο τοὺς Ἀθηναίους τῆς τε ἐς αὑτὸν ὀργῆς παραλύειν καὶ ἀπὸ τῶν παρόντων δεινῶν ἀπάγειν τὴν γνώμην. οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι. ἐξ ὧν ἄλλα τε πολλά, ὡς ἐν μεγάλῃ πόλει καὶ ἀρχὴν ἐχούσῃ, ἡμαρτήθη καὶ ὁ ἐς Σικελίαν πλοῦς, ὃς οὐ τοσοῦτον γνώμης ἁμάρτημα ἦν πρὸς οὓς ἐπῇσαν, ὅσον οἱ ἐκπέμψαντες οὐ τὰ πρόσφορα τοῖς οἰχομένοις ἐπιγιγνώσκοντες, ἀλλὰ κατὰ τὰς ἰδίας διαβολὰς περὶ τῆς τοῦ δήμου προστασίας τά τε ἐν τῷ στρατοπέδῳ ἀμβλύτερα ἐποίουν καὶ τὰ περὶ τὴν πόλιν πρῶτον ἐν ἀλλήλοις ἐταράχθησαν. σφαλέντες δὲ ἐν Σικελίᾳ ἄλλῃ τε παρασκευῇ καὶ τοῦ ναυτικοῦ τῷ πλέονι μορίῳ καὶ κατὰ τὴν πόλιν ἤδη ἐν στάσει ὄντες ὅμως † τρία † μὲν ἔτη ἀντεῖχον τοῖς τε πρότερον ὑπάρχουσι πολεμίοις καὶ τοῖς ἀπὸ Σικελίας μετ’ αὐτῶν, καὶ τῶν ξυμμάχων ἔτι τοῖς πλέοσιν ἀφεστηκόσι, Κύρῳ τε ὕστερον βασιλέως παιδὶ προσγενομένῳ, ὃς παρεῖχε χρήματα Πελοποννησίοις ἐς τὸ ναυτικόν, καὶ οὐ πρότερον ἐνέδοσαν ἢ αὐτοὶ ἐν σφίσι κατὰ τὰς ἰδίας διαφορὰς περιπεσόντες ἐσφάλησαν. τοσοῦτον τῷ Περικλεῖ ἐπερίσσευσε τότε ἀφ’ ὧν αὐτὸς προέγνω καὶ πάνυ ἂν ῥᾳδίως περιγενέσθαι τὴν πόλιν Πελοποννησίων αὐτῶν τῷ πολέμῳ. οἱ δὲ δημοσίᾳ μὲν τοῖς λόγοις ἀνεπείθοντο καὶ οὔτε πρὸς τοὺς Λακεδαιμονίους ἔτι ἔπεμπον ἔς τε τὸν πόλεμον μᾶλλον ὥρμηντο, ἰδίᾳ δὲ τοῖς παθήμασιν ἐλυποῦντο, ὁ μὲν δῆμος ὅτι ἀπ’ ἐλασσόνων ὁρμώμενος ἐστέρητο καὶ τούτων, οἱ δὲ δυνατοὶ καλὰ κτήματα κατὰ τὴν χώραν οἰκοδομίαις τε καὶ πολυτελέσι κατασκευαῖς ἀπολωλεκότες, τὸ δὲ μέγιστον, πόλεμον ἀντ’ εἰρήνης ἔχοντες. οὐ μέντοι πρότερόν γε οἱ ξύμπαντες ἐπαύσαντο ἐν ὀργῇ ἔχοντες αὐτὸν πρὶν ἐζημίωσαν χρήμασιν. ὕστερον δ’ αὖθις οὐ πολλῷ, ὅπερ φιλεῖ ὅμιλος ποιεῖν, στρατηγὸν εἵλοντο καὶ πάντα τὰ πράγματα ἐπέτρεψαν, ὧν μὲν περὶ τὰ οἰκεῖα ἕκαστος ἤλγει ἀμβλύτεροι ἤδη ὄντες, ὧν δὲ ἡ ξύμπασα πόλις προσεδεῖτο πλείστου ἄξιον νομίζοντες εἶναι. ὅσον τε γὰρ χρόνον προύστη τῆς πόλεως ἐν τῇ εἰρήνῃ, μετρίως ἐξηγεῖτο καὶ ἀσφαλῶς διεφύλαξεν αὐτήν, καὶ ἐγένετο ἐπ’ ἐκείνου μεγίστη, ἐπειδή τε ὁ πόλεμος κατέστη, ὁ δὲ φαίνεται καὶ ἐν τούτῳ προγνοὺς τὴν δύναμιν. ἐπεβίω δὲ δύο ἔτη καὶ ἓξ μῆνας: καὶ ἐπειδὴ ἀπέθανεν, ἐπὶ πλέον ἔτι ἐγνώσθη ἡ πρόνοια αὐτοῦ ἡ ἐς τὸν πόλεμον. ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο. αἴτιον δ’ ἦν ὅτι ἐκεῖνος μὲν δυνατὸς ὢν τῷ τε ἀξιώματι καὶ τῇ γνώμῃ χρημάτων τε διαφανῶς ἀδωρότατος γενόμενος κατεῖχε τὸ πλῆθος ἐλευθέρως, καὶ οὐκ ἤγετο μᾶλλον ὑπ᾽ αὐτοῦ ἢ αὐτὸς ἦγε, διὰ τὸ μὴ κτώμενος ἐξ οὐ προσηκόντων τὴν δύναμιν πρὸς ἡδονήν τι λέγειν, ἀλλ’ ἔχων ἐπ’ ἀξιώσει καὶ πρὸς ὀργήν τι ἀντειπεῖν. ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. 3.62.3 καίτοι σκέψασθε ἐν οἵῳ εἴδει ἑκάτεροι ἡμῶν τοῦτο ἔπραξαν. ἡμῖν μὲν γὰρ ἡ πόλις τότε ἐτύγχανεν οὔτε κατ’ ὀλιγαρχίαν ἰσόνομον πολιτεύουσα οὔτε κατὰ δημοκρατίαν: ὅπερ δέ ἐστι νόμοις μὲν καὶ τῷ σωφρονεστάτῳ ἐναντιώτατον, ἐγγυτάτω δὲ τυράννου, δυναστεία ὀλίγων ἀνδρῶν εἶχε τὰ πράγματα. 5.11.1 μετὰ δὲ ταῦτα τὸν Βρασίδαν οἱ ξύμμαχοι πάντες ξὺν ὅπλοις ἐπισπόμενοι δημοσίᾳ ἔθαψαν ἐν τῇ πόλει πρὸ τῆς νῦν ἀγορᾶς οὔσης: καὶ τὸ λοιπὸν οἱ Ἀμφιπολῖται, περιείρξαντες αὐτοῦ τὸ μνημεῖον, ὡς ἥρωί τε ἐντέμνουσι καὶ τιμὰς δεδώκασιν ἀγῶνας καὶ ἐτησίους θυσίας, καὶ τὴν ἀποικίαν ὡς οἰκιστῇ προσέθεσαν, καταβαλόντες τὰ Ἁγνώνεια οἰκοδομήματα καὶ ἀφανίσαντες εἴ τι μνημόσυνόν που ἔμελλεν αὐτοῦ τῆς οἰκίσεως περιέσεσθαι, νομίσαντες τὸν μὲν Βρασίδαν σωτῆρά τε σφῶν γεγενῆσθαι καὶ ἐν τῷ παρόντι ἅμα τὴν τῶν Λακεδαιμονίων ξυμμαχίαν φόβῳ τῶν Ἀθηναίων θεραπεύοντες, τὸν δὲ Ἅγνωνα κατὰ τὸ πολέμιον τῶν Ἀθηναίων οὐκ ἂν ὁμοίως σφίσι ξυμφόρως οὐδ’ ἂν ἡδέως τὰς τιμὰς ἔχειν. 5.54.2 ὡς δ’ αὐτοῖς τὰ διαβατήρια θυομένοις οὐ προυχώρει, αὐτοί τε ἀπῆλθον ἐπ’ οἴκου καὶ τοῖς ξυμμάχοις περιήγγειλαν μετὰ τὸν μέλλοντα ʽΚαρνεῖος δ’ ἦν μήν, ἱερομηνία Δωριεῦσἰ παρασκευάζεσθαι ὡς στρατευσομένους. 5.75.2 καὶ τοὺς ἀπὸ Κορίνθου καὶ ἔξω Ἰσθμοῦ ξυμμάχους ἀπέστρεψαν πέμψαντες οἱ Λακεδαιμόνιοι, καὶ αὐτοὶ ἀναχωρήσαντες καὶ τοὺς ξυμμάχους ἀφέντες ʽΚάρνεια γὰρ αὐτοῖς ἐτύγχανον ὄντἀ τὴν ἑορτὴν ἦγον. 6.4.3 Γέλαν δὲ Ἀντίφημος ἐκ Ῥόδου καὶ Ἔντιμος ἐκ Κρήτης ἐποίκους ἀγαγόντες κοινῇ ἔκτισαν, ἔτει πέμπτῳ καὶ τεσσαρακοστῷ μετὰ Συρακουσῶν οἴκισιν. καὶ τῇ μὲν πόλει ἀπὸ τοῦ Γέλα ποταμοῦ τοὔνομα ἐγένετο, τὸ δὲ χωρίον οὗ νῦν ἡ πόλις ἐστὶ καὶ ὃ πρῶτον ἐτειχίσθη Λίνδιοι καλεῖται: νόμιμα δὲ Δωρικὰ ἐτέθη αὐτοῖς. 6.56 τὸν δ’ οὖν Ἁρμόδιον ἀπαρνηθέντα τὴν πείρασιν, ὥσπερ διενοεῖτο, προυπηλάκισεν: ἀδελφὴν γὰρ αὐτοῦ κόρην ἐπαγγείλαντες ἥκειν κανοῦν οἴσουσαν ἐν πομπῇ τινί, ἀπήλασαν λέγοντες οὐδὲ ἐπαγγεῖλαι τὴν ἀρχὴν διὰ τὸ μὴ ἀξίαν εἶναι. χαλεπῶς δὲ ἐνεγκόντος τοῦ Ἁρμοδίου πολλῷ δὴ μᾶλλον δι’ ἐκεῖνον καὶ ὁ Ἀριστογείτων παρωξύνετο. καὶ αὐτοῖς τὰ μὲν ἄλλα πρὸς τοὺς ξυνεπιθησομένους τῷ ἔργῳ ἐπέπρακτο, περιέμενον δὲ Παναθήναια τὰ μεγάλα, ἐν ᾗ μόνον ἡμέρᾳ οὐχ ὕποπτον ἐγίγνετο ἐν ὅπλοις τῶν πολιτῶν τοὺς τὴν πομπὴν πέμψοντας ἁθρόους γενέσθαι: καὶ ἔδει ἄρξαι μὲν αὐτούς, ξυνεπαμύνειν δὲ εὐθὺς τὰ πρὸς τοὺς δορυφόρους ἐκείνους. ἦσαν δὲ οὐ πολλοὶ οἱ ξυνομωμοκότες ἀσφαλείας ἕνεκα: ἤλπιζον γὰρ καὶ τοὺς μὴ προειδότας, εἰ καὶ ὁποσοιοῦν τολμήσειαν, ἐκ τοῦ παραχρῆμα ἔχοντάς γε ὅπλα ἐθελήσειν σφᾶς αὐτοὺς ξυνελευθεροῦν. 6.57 καὶ ὡς ἐπῆλθεν ἡ ἑορτή, Ἱππίας μὲν ἔξω ἐν τῷ Κεραμεικῷ καλουμένῳ μετὰ τῶν δορυφόρων διεκόσμει ὡς ἕκαστα ἐχρῆν τῆς πομπῆς προϊέναι, ὁ δὲ Ἁρμόδιος καὶ ὁ Ἀριστογείτων ἔχοντες ἤδη τὰ ἐγχειρίδια ἐς τὸ ἔργον προῇσαν. καὶ ὡς εἶδόν τινα τῶν ξυνωμοτῶν σφίσι διαλεγόμενον οἰκείως τῷ Ἱππίᾳ (ἦν δὲ πᾶσιν εὐπρόσοδος ὁ Ἱππίας), ἔδεισαν καὶ ἐνόμισαν μεμηνῦσθαί τε καὶ ὅσον οὐκ ἤδη ξυλληφθήσεσθαι. τὸν λυπήσαντα οὖν σφᾶς καὶ δι’ ὅνπερ πάντα ἐκινδύνευον ἐβούλοντο πρότερον, εἰ δύναιντο, προτιμωρήσασθαι, καὶ ὥσπερ εἶχον ὥρμησαν ἔσω τῶν πυλῶν, καὶ περιέτυχον τῷ Ἱππάρχῳ παρὰ τὸ Λεωκόρειον καλούμενον, καὶ εὐθὺς ἀπερισκέπτως προσπεσόντες καὶ ὡς ἂν μάλιστα δι’ ὀργῆς ὁ μὲν ἐρωτικῆς, ὁ δὲ ὑβρισμένος, ἔτυπτον καὶ ἀποκτείνουσιν αὐτόν. καὶ ὁ μὲν τοὺς δορυφόρους τὸ αὐτίκα διαφεύγει ὁ Ἀριστογείτων, ξυνδραμόντος τοῦ ὄχλου, καὶ ὕστερον ληφθεὶς οὐ ῥᾳδίως διετέθη: Ἁρμόδιος δὲ αὐτοῦ παραχρῆμα ἀπόλλυται. 6.58 ἀγγελθέντος δὲ Ἱππίᾳ ἐς τὸν Κεραμεικόν, οὐκ ἐπὶ τὸ γενόμενον, ἀλλ’ ἐπὶ τοὺς πομπέας τοὺς ὁπλίτας, πρότερον ἢ αἰσθέσθαι αὐτοὺς ἄπωθεν ὄντας, εὐθὺς ἐχώρησε, καὶ ἀδήλως τῇ ὄψει πλασάμενος πρὸς τὴν ξυμφορὰν ἐκέλευσεν αὐτούς, δείξας τι χωρίον, ἀπελθεῖν ἐς αὐτὸ ἄνευ τῶν ὅπλων. καὶ οἱ μὲν ἀνεχώρησαν οἰόμενοί τι ἐρεῖν αὐτόν, ὁ δὲ τοῖς ἐπικούροις φράσας τὰ ὅπλα ὑπολαβεῖν ἐξελέγετο εὐθὺς οὓς ἐπῃτιᾶτο καὶ εἴ τις ηὑρέθη ἐγχειρίδιον ἔχων: μετὰ γὰρ ἀσπίδος καὶ δόρατος εἰώθεσαν τὰς πομπὰς ποιεῖν. 1.2.3 The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas . 2.15 From very early times this had been more the case with the Athenians than with others. Under Cecrops and the first kings, down to the reign of Theseus, Attica had always consisted of a number of independent townships, each with its own town-hall and magistrates. Except in times of danger the king at Athens was not consulted; in ordinary seasons they carried on their government and settled their affairs without his interference; sometimes even they waged war against him, as in the case of the Eleusinians with Eumolpus against Erechtheus. In Theseus, however, they had a king of equal intelligence and power; and one of the chief features in his organization of the country was to abolish the council chambers and magistrates of the petty cities, and to merge them in the single council-chamber and town-hall of the present capital. Individuals might still enjoy their private property just as before, but they were henceforth compelled to have only one political center, viz. Athens ; which thus counted all the inhabitants of Attica among her citizens, so that when Theseus died he left a great state behind him. Indeed, from him dates the Synoecia, or Feast of Union; which is paid for by the state, and which the Athenians still keep in honor of the goddess. Before this the city consisted of the present citadel and the district beneath it looking rather towards the south. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants. There are also other ancient temples in this quarter. The fountain too, which, since the alteration made by the tyrants, has been called Enneacrounos, or Nine Pipes, but which, when the spring was open, went by the name of Callirhoe, or Fairwater, was in those days, from being so near, used for the most important offices. Indeed, the old fashion of using the water before marriage and for other sacred purposes is still kept up. Again, from their old residence in that quarter, the citadel is still known among Athenians as the “city”. " 2.35 ‘Most of my predecessors in this place have commended him who made this speech part of the law, telling us that it is well that it should be delivered at the burial of those who fall in battle. For myself, I should have thought that the worth which had displayed itself in deeds, would be sufficiently rewarded by honors also shown by deeds; such as you now see in this funeral prepared at the peoples cost. And I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. On the one hand, the friend who is familiar with every fact of the story, may think that some point has not been set forth with that fulness which he wishes and knows it to deserve; on the other, he who is a stranger to the matter may be led by envy to suspect exaggeration if he hears anything above his own nature. For men can endure to hear others praised only so long as they can severally persuade themselves of their own ability to equal the actions recounted: when this point is passed, envy comes in and with it incredulity. However, since our ancestors have stamped this custom with their approval, it becomes my duty to obey the law and to try to satisfy your several wishes and opinions as best I may.", 2.36 I shall begin with our ancestors: it is both just and proper that they should have the honor of the first mention on an occasion like the present. They dwelt in the country without break in the succession from generation to generation, and handed it down free to the present time by their valor. And if our more remote ancestors deserve praise, much more do our own fathers, who added to their inheritance the empire which we now possess, and spared no pains to be able to leave their acquisitions to us of the present generation. Lastly, there are few parts of our dominions that have not been augmented by those of us here, who are still more or less in the vigor of life; while the mother country has been furnished by us with everything that can enable her to depend on her own resources whether for war or for peace. That part of our history which tells of the military achievements which gave us our several possessions, or of the ready valor with which either we or our fathers stemmed the tide of Hellenic or foreign aggression, is a theme too familiar to my hearers for me to dilate on, and I shall therefore pass it by. But what was the road by which we reached our position, what the form of government under which our greatness grew, what the national habits out of which it sprang; these are questions which I may try to solve before I proceed to my panegyric upon these men; since I think this to be a subject upon which on the present occasion a speaker may properly dwell, and to which the whole assemblage, whether citizens or foreigners, may listen with advantage. 2.37 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. The freedom which we enjoy in our government extends also to our ordinary life. There, far from exercising a jealous surveillance over each other, we do not feel called upon to be angry with our neighbor for doing what he likes, or even to indulge in those injurious looks which cannot fail to be offensive, although they inflict no positive penalty. But all this ease in our private relations does not make us lawless as citizens. Against this fear is our chief safeguard, teaching us to obey the magistrates and the laws, particularly such as regard the protection of the injured, whether they are actually on the statute book, or belong to that code which, although unwritten, yet cannot be broken without acknowledged disgrace. 2.38 Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and the elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen; while the magnitude of our city draws the produce of the world into our harbor, so that to the Athenian the fruits of other countries are as familiar a luxury as those of his own. 2.39 If we turn to our military policy, there also we differ from antagonists. We throw open our city to the world, and never by alien acts exclude foreigners from any opportunity of learning or observing, although the eyes of an enemy may occasionally profit by our liberality; trusting less in system and policy than to the native spirit of our citizens; while in education, where our rivals from their very cradles by a painful discipline seek after manliness, at Athens we live exactly as we please, and yet are just as ready to encounter every legitimate danger. In proof of this it may be noticed that the Lacedaemonians do not invade our country alone, but bring with them all their confederates; while we Athenians advance unsupported into the territory of a neighbor, and fighting upon a foreign soil usually vanquish with ease men who are defending their homes. Our united force was never yet encountered by any enemy, because we have at once to attend to our marine and to despatch our citizens by land upon a hundred different services; so that, wherever they engage with some such fraction of our strength, a success against a detachment is magnified into a victory over the nation, and a defeat into a reverse suffered at the hands of our entire people. And yet if with habits not of labor but of ease, and courage not of art but of nature, we are still willing to encounter danger, we have the double advantage of escaping the experience of hardships in anticipation and of facing them in the hour of need as fearlessly as those who are never free from them. Nor are these the only points in which our city is worthy of admiration. 2.40 We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it. Our public men have, besides politics, their private affairs to attend to, and our ordinary citizens, though occupied with the pursuits of industry, are still fair judges of public matters; for, unlike any other nation, regarding him who takes no part in these duties not as unambitious but as useless, we Athenians are able to judge at all events if we cannot originate, and instead of looking on discussion as a stumbling-block in the way of action, we think it an indispensable preliminary to any wise action at all. Again, in our enterprises we present the singular spectacle of daring and deliberation, each carried to its highest point, and both united in the same persons; although usually decision is the fruit of ignorance, hesitation of reflection. But the palm of courage will surely be adjudged most justly to those, who best know the difference between hardship and pleasure and yet are never tempted to shrink from danger. In generosity we are equally singular, acquiring our friends by conferring not by receiving favors. Yet, of course, the doer of the favor is the firmer friend of the two, in order by continued kindness to keep the recipient in his debt; while the debtor feels less keenly from the very consciousness that the return he makes will be a payment, not a free gift. And it is only the Athenians who, fearless of consequences, confer their benefits not from calculations of expediency, but in the confidence of liberality. 2.41 In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian. And that this is no mere boast thrown out for the occasion, but plain matter of fact, the power of the state acquired by these habits proves. For Athens alone of her contemporaries is found when tested to be greater than her reputation, and alone gives no occasion to her assailants to blush at the antagonist by whom they have been worsted, or to her subjects to question her title by merit to rule. Rather, the admiration of the present and succeeding ages will be ours, since we have not left our power without witness, but have shown it by mighty proofs; and far from needing a Homer for our panegyrist, or other of his craft whose verses might charm for the moment only for the impression which they gave to melt at the touch of fact, we have forced every sea and land to be the highway of our daring, and everywhere, whether for evil or for good, have left imperishable monuments behind us. Such is the Athens for which these men, in the assertion of their resolve not to lose her, nobly fought and died; and well may well every one of their survivors be ready to suffer in her cause. " 2.42 Indeed if I have dwelt at some length upon the character of our country, it has been to show that our stake in the struggle is not the same as theirs who have no such blessings to lose, and also that the panegyric of the men over whom I am now speaking might be by definite proofs established. That panegyric is now in a great measure complete; for the Athens that I have celebrated is only what the heroism of these and their like have made her, men whose fame, unlike at of most Hellenes, will be found to be only commensurate with their deserts. And if a test of worth be wanted, it is to be found in their closing scene, and this not only in the cases in which it set the final seal upon their merit, but also in those in which it gave the first intimation of their having any. For there is justice in the claim that steadfastness in his countrys battles should be as a cloak to cover a mans other imperfections; since the good action has blotted out the bad, and his merit as a citizen more than outweighed his demerits as an individual. But none of these allowed either wealth with its prospect of future enjoyment to unnerve his spirit, or poverty with its hope of a day of freedom and riches to tempt him to shrink from danger. No, holding that vengeance upon their enemies was more to be desired than any personal blessings, and reckoning this to be the most glorious of hazards, they joyfully determined to accept the risk, to make sure of their vengeance and to let their wishes wait; and while committing to hope the uncertainty of final success, in the business before them they thought fit to act boldly and trust in themselves. Thus choosing to die resisting, rather than to live submitting, they fled only from dishonor, but met danger face to face, and after one brief moment, while at the summit of their fortune, escaped, not from their fear, but from their glory.", 2.43 So died these men as became Athenians. You, their survivors, must determine to have as unaltering a resolution in the field, though you may pray that it may have a happier issue. And not contented with ideas derived only from words of the advantages which are bound up with the defence of your country, though these would furnish a valuable text to a speaker even before an audience so alive to them as the present, you must yourselves realize the power of Athens, and feed your eyes upon her from day to day, till love of her fills your hearts; and then when all her greatness shall break upon you, you must reflect that it was by courage, sense of duty, and a keen feeling of honor in action that men were enabled to win all this, and that no personal failure in an enterprise could make them consent to deprive their country of their valor, but they laid it at her feet as the most glorious contribution that they could offer. For this offering of their lives made in common by them all they each of them individually received that renown which never grows old, and for a sepulchre, not so much that in which their bones have been deposited, but that noblest of shrines wherein their glory is laid up to be eternally remembered upon every occasion on which deed or story shall fall for its commemoration. For heroes have the whole earth for their tomb; and in lands far from their own, where the column with its epitaph declares it, there is enshrined in every breast a record unwritten with no tablet to preserve it, except that of the heart. These take as your model, and judging happiness to be the fruit of freedom and freedom of valor, never decline the dangers of war. For it is not the miserable that would most justly be unsparing of their lives; these have nothing to hope for: it is rather they to whom continued life may bring reverses as yet unknown, and to whom a fall, if it came, would be most tremendous in its consequences. And surely, to a man of spirit, the degradation of cowardice must be immeasurably more grievous than the unfelt death which strikes him in the midst of his strength and patriotism! 2.44 Comfort, therefore, not condolence, is what I have to offer to the parents of the dead who may be here. Numberless are the chances to which, as they know, the life of man is subject; but fortunate indeed are they who draw for their lot a death so glorious as that which has caused your mourning, and to whom life has been so exactly measured as to terminate in the happiness in which it has been passed. Still I know that this is a hard saying, especially when those are in question of whom you will constantly be reminded by seeing in the homes of others blessings of which once you also boasted: for grief is felt not so much for the want of what we have never known, as for the loss of that to which we have been long accustomed. Yet you who are still of an age to beget children must bear up in the hope of having others in their stead; not only will they help you to forget those whom you have lost, but will be to the state at once a reinforcement and a security; for never can a fair or just policy be expected of the citizen who does not, like his fellows, bring to the decision the interests and apprehensions of a father. While those of you who have passed your prime must congratulate yourselves with the thought that the best part of your life was fortunate, and that the brief span that remains will be cheered by the fame of the departed. For it is only the love of honor that never grows old; and honor it is, not gain, as some would have it, that rejoices the heart of age and helplessness. 2.45 Turning to the sons or brothers of the dead, I see an arduous struggle before you. When a man is gone, all are wont to praise him, and should your merit be ever so transcendent, you will still find it difficult not merely to overtake, but even to approach their renown. The living have envy to contend with, while those who are no longer in our path are honored with a goodwill into which rivalry does not enter. On the other hand if I must say anything on the subject of female excellence to those of you who will now be in widowhood, it will be all comprised in this brief exhortation. Great will be your glory in not falling short of your natural character; and greatest will be hers who is least talked of among the men whether for good or for bad. 2.46 My task is now finished. I have performed it to the best of my ability, and in words, at least, the requirements of the law are now satisfied. If deeds be in question, those who are here interred have received part of their honors already, and I for the rest, their children will be brought up till manhood at the public expense: the state thus offers a valuable prize, as the garland of victory in this race of valor, for the reward both of those who have fallen and their survivors. And where the rewards for merit are greatest, there are found the best citizens. And now that you have brought to a close your lamentations for your relatives, you may depart.’, " 2.52 An aggravation of the existing calamity was the influx from the country into the city, and this was especially felt by the new arrivals. As there were no houses to receive them, they had to be lodged at the hot season of the year in stifling cabins, where the mortality raged without restraint. The bodies of dying men lay one upon another, and half-dead creatures reeled about the streets and gathered round all the fountains in their longing for water. The sacred places also in which they had quartered themselves were full of corpses of persons that had died there, just as they were; for as the disaster passed all bounds, men, not knowing what was to become of them, became utterly careless of everything, whether sacred or profane. All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the strangers pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off.", " 2.65 Such were the arguments by which Pericles tried to cure the Athenians of their anger against him and to divert their thoughts from their immediate afflictions. With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude. This, as might have been expected in a great and sovereign state, produced a host of blunders, and amongst them the Sicilian expedition; though this failed not so much through a miscalculation of the power of those against whom it was sent, as through a fault in the senders in not taking the best measures afterwards to assist those who had gone out, but choosing rather to occupy themselves with private cabals for the leadership of the commons, by which they not only paralyzed operations in the field, but also first introduced civil discord at home. Yet after losing most of their fleet besides other forces in Sicily, and with faction already domit in the city, they could still for three years make head against their original adversaries, joined not only by the Sicilians, but also by their own allies nearly all in revolt, and at last by the kings son, Cyrus, who furnished the funds for the Peloponnesian navy. Nor did they finally succumb till they fell the victims of their own intestine disorders. So superfluously abundant were the resources from which the genius of Pericles foresaw an easy triumph in the war over the unaided forces of the Peloponnesians. As a community he succeeded in convincing them; they not only gave up all idea of sending to Lacedaemon, but applied themselves with increased energy to the war; still as private individuals they could not help smarting under their sufferings, the common people having been deprived of the little that they ever possessed, while the higher orders had lost fine properties with costly establishments and buildings in the country, and, worst of all, had war instead of peace. In fact, the public feeling against him did not subside until he had been fined. Not long afterwards, however, according to the way of the multitude, they again elected him general and committed all their affairs to his hands, having now become less sensitive to their private and domestic afflictions, and understanding that he was the best man of all for the public necessities. For as long as he was at the head of the state during the peace, he pursued a moderate and conservative policy; and in his time its greatness was at its height. When the war broke out, here also he seems to have rightly gauged the power of his country. He outlived its commencement two years and six months, and the correctness of his previsions respecting it became better known by his death. He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen.", 3.62.3 And yet consider the forms of our respective governments when we so acted. Our city at that juncture had neither an oligarchical constitution in which all the nobles enjoyed equal rights nor a democracy, but that which is most opposed to law and good government and nearest a tyranny—the rule of a close cabal. 5.11.1 After this all the allies attended in arms and buried Brasidas at the public expense in the city, in front of what is now the market-place, and the Amphipolitans having enclosed his tomb, ever afterwards sacrifice to him as a hero and have given to him the honor of games and annual offerings. They constituted him the founder of their colony, and pulled down the Hagnonic erections and obliterated everything that could be interpreted as a memorial of his having founded the place; for they considered that Brasidas had been their preserver and courting as they did the alliance of Lacedaemon for fear of Athens, in their present hostile relations with the latter they could no longer with the same advantage or satisfaction pay Hagnon his honors. 5.54.2 The sacrifices, however, for crossing the frontier not proving propitious, the Lacedaemonians returned home themselves, and sent word to the allies to be ready to march after the month ensuing, which happened to be the month of Carneus, a holy time for the Dorians. 5.75.2 The Lacedaemonians also sent and turned back the allies from Corinth and from beyond the Isthmus, and returning themselves dismissed their allies, and kept the Carnean holidays, which happened to be at that time. 6.4.3 Gela was founded by Antiphemus from Rhodes and Entimus from Crete, who joined in leading a colony thither, in the forty-fifth year after the foundation of Syracuse . The town took its name from the river Gelas, the place where the citadel now stands, and which was first fortified, being called Lindii. The institutions which they adopted were Dorian. 6.56 To return to Harmodius; Hipparchus having been repulsed in his solicitations insulted him as he had resolved, by first inviting a sister of his, a young girl, to come and bear a basket in a certain procession, and then rejecting her, on the plea that she had never been invited at all owing to her unworthiness. If Harmodius was indigt at this, Aristogiton for his sake now became more exasperated than ever; and having arranged everything with those who were to join them in the enterprise, they only waited for the great feast of the Panathenaea, the sole day upon which the citizens forming part of the procession could meet together in arms without suspicion. Aristogiton and Harmodius were to begin, but were to be supported immediately by their accomplices against the bodyguard. The conspirators were not many, for better security, besides which they hoped that those not in the plot would be carried away by the example of a few daring spirits, and use the arms in their hands to recover their liberty. 6.57 At last the festival arrived; and Hippias with his bodyguard was outside the city in the Ceramicus, arranging how the different parts of the procession were to proceed. Harmodius and Aristogiton had already their daggers and were getting ready to act, when seeing one of their accomplices talking familiarly with Hippias, who was easy of access to every one, they took fright, and concluded that they were discovered and on the point of being taken; and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leocorium recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. Aristogiton escaped the guards at the moment, through the crowd running up, but was afterwards taken and dispatched in no merciful way: Harmodius was killed on the spot. 6.58 When the news was brought to Hippias in the Ceramicus, he at once proceeded not to the scene of action, but to the armed men in the procession, before they, being some distance away, knew anything of the matter, and composing his features for the occasion, so as not to betray himself, pointed to a certain spot, and bade them repair thither without their arms. They withdrew accordingly, fancying he had something to say; upon which he told the mercenaries to remove the arms, and there and then picked out the men he thought guilty and all found with daggers, the shield and spear being the usual weapons for a procession. |
59. Xenophon, The Persian Expedition, 3.2.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Heroes and heroines, of Athens • eponymous heroes • heroes Found in books: Mikalson, Herodotus and Religion in the Persian Wars (2003) 30; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 195, 219 3.2.12 καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. 3.2.12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. |
60. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Pto(i)os, hero • Teneros, Theban hero • Teneros, Theban hero, birth of at Ismenion • grave, of hero • tomb, of hero • violent death, and hero-cults • war, and hero-cult Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 97; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 375 6.4.7 Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders. |
61. Xenophon, The Education of Cyrus, 8.7.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • death, of Xenophon’s heroes • hero Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 153; Wolfsdorf, Early Greek Ethics (2020) 429 8.7.21 ἐννοήσατε δʼ, ἔφη, ὅτι ἐγγύτερον μὲν τῶν ἀνθρωπίνων θανάτῳ οὐδέν ἐστιν ὕπνου· ἡ δὲ τοῦ ἀνθρώπου ψυχὴ τότε δήπου θειοτάτη καταφαίνεται καὶ τότε τι τῶν μελλόντων προορᾷ· 8.7.21 Consider again, he continued, that there is nothing in the world more nearly akin to death than is sleep; and the soul of man at just such times is revealed in its most divine aspect and at such times, too, it looks forward into the future; for then, it seems, it is most untrammelled by the bonds of the flesh. |
62. Xenophon, Memoirs, 2.1.29, 4.4.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • hero • hero/heroic • heroes • heroes, as deities, service to Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 115; Huffman, A History of Pythagoreanism (2019) 310; Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 82; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 196 2.1.29 καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 4.4.19 ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 2.1.29 And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 4.4.19 Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. |
63. Aristotle, Athenian Constitution, 21.6, 29.5, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Dolichos (hero?) • Eponymous Heroes • Herakles, dual character as both god and hero • Heroes at Delphi • Heroes at the Academy • Heroes fallen at Troy • Hippokrates, worshipped as hero • eponymous heroes • grave, of hero • hero • heroes • impurity, heroes considered as impure • mortal side of hero • priests and priestesses, of eponymous heroes • tomb, of hero • violent death, and hero-cults • war, and hero-cult Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 92; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 82, 83, 85, 96, 117, 123, 170, 241; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 738; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 23, 154, 219, 272; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 272 NA> |
64. Aristotle, Politics, 1321a, 1322b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • dedications, to Heros Iatros • eponymous heroes • heroes, as deities • salt, Hero at the salt-pan Found in books: Mikalson, Greek Popular Religion in Greek Philosophy (2010) 96; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 122, 262; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 180 1321a Democracies therefore generally speaking are kept safe by the largeness of the citizen-body, for this is the antithesis of justice according to desert; but oligarchy on the contrary must manifestly obtain its security by means of good organization. 6.12 And since the mass of the population falls principally into four divisions, the farming class, artisans, retail traders and hired laborers, and military forces are of four classes, cavalry, heavy infantry, light infantry and marines, in places where the country happens to be suitable for horsemanship, there natural conditions favor the establishment of an oligarchy that will be powerful (for the security of the inhabitants depends on the strength of this element, and keeping studs of horses is the pursuit of those who own extensive estates); and where the ground is suitable for heavy infantry, conditions favor the next form of oligarchy (for heavy infantry is a service for the well-to-do rather than the poor); but light infantry and naval forces are an entirely democratic element. As things are therefore, where there is a large multitude of this class, when party strife occurs the oligarchs often get the worst of the struggle; and a remedy for this must be adopted from military commanders, who combine with their cavalry and heavy infantry forces a contingent of light infantry. And this is the way in which the common people get the better over the well-to-do in outbreaks of party strife: being unencumbered they fight easily against cavalry and heavy infantry. Therefore to establish this force out of this class is to establish it against itself, but the right plan is for the men of military age to be separated into a division of older and one of younger men, and to have their own sons while still young trained in the exercises of light and unarmed troops, and for youths selected from among the boys to be themselves trained in active operations. And the bestowal of a share in the government upon the multitude should either go on the lines stated before, and be made to those who acquire the property-qualification, or as at Thebes, to people after they have abstained for a time from mechanic industries, or as at Marseilles, by making a selection among members of the governing classes and those outside it of persons who deserve inclusion. And furthermore the most supreme offices also, which must be retained by those within the constitution, must have expensive duties attached to them, in order that the common people may be willing to be excluded from them, and may feel no resentment against the ruling class, because it pays a high price for office. And it fits in with this that they should offer splendid sacrifices and build up some public monument on entering upon office, so that the common people sharing in the festivities and seeing the city decorated both with votive offerings and with building may be glad to see the constitution enduring; and an additional result will be that the notables will have memorials of their outlay. But at present the members of oligarchies do not adopt this course but the opposite, for they seek the gains of office just as much as the honor; hence these oligarchies are well described as miniature democracies. 1322b And moreover if there are also cavalry or light infantry or archers or a navy, sometimes a magistracy is appointed to have charge of each of these arms also, and they carry the titles of Admiral, Cavalry-commander and Taxiarch, and also the divisional commissions subordinate to these of Captains of Triremes, Company-commanders and Captains of Tribes, and all the subdivisions of these commands. But the whole of this sort of officers constituted a single class, that of military command. This then is how the matter stands in regard to this office; but inasmuch as some of the magistracies, if not all, handle large sums of public money, there must be another office to receive an account and subject it to audit, which must itself handle no other business; and these officials are called Auditors by some people, Accountants by others, Examiners by others and Advocates by others. And by the side of all these offices is the one that is most supreme over all matters, for often the same magistracy has the execution of business that controls its introduction, or presides over the general assembly in places where the people are supreme; for the magistracy that convenes the sovereign assembly is bound to be the sovereign power in the state. It is styled in some places the Preliminary Council because it considers business in advance, but where there is a democracy it is more usually called a Council. This more or less completes the number of the offices of a political nature; but another kind of superintendence is that concerned with divine worship; in this class are priests and superintendents of matters connected with the temples, the preservation of existing buildings and the restoration of those that are ruinous, and the other duties relating to the gods. In practice this superintendence in some places forms a single office, for instance in the small cities, but in others it belongs to a number of officials who are not members of the priesthood, for example Sacrificial officers and Temple-guardians and Stewards of Sacred Funds. And connected with this is the office devoted to the management of all the public festivals which the law does not assign to the priests but the officials in charge of which derive their honor from the common sacrificial hearth, and these officials are called in some places Archons, in others Kings and in others Presidents. To sum up therefore, the necessary offices of superintendence deal with the following matters: institutions of religion, military institutions, revenue and expenditure, control of the market, citadel, harbors and country, also the arrangements of the law-courts, registration of contracts, collection of fines, custody of prisoners, supervision of accounts and inspections, and the auditing of officials, and lastly the offices connected with the body that deliberates about public affairs. On the other hand, peculiar to the states that have more leisure and prosperity, and also pay attention to public decorum, are the offices of Superintendent of Women, Guardian of the Laws, Superintendent of Children, Controller of Physical Training, |
65. Demosthenes, Orations, 3.4, 19.272, 21.52, 59.78, 60.27-60.31, 60.34 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Artemisium,battle of,oaths invoking heroes, of • Echetlaeus, hero of Athens • Eponymous Heroes • Heroes and heroines • Heroes and heroines, of Athens • Marathon, hero of Athens • Theseus, hero of Athens • eponymous hero • eponymous hero, fights Eleusinians • eponymous hero, king • eponymous hero, no Panathenaic connection • eponymous hero, sacrifices daughters • eponymous hero, takes on Erichthonios’ roles • eponymous heroes • healing gods and heroes • hero • hero cults • marriage customs, of gods and heroes • plants as oath witnesses, Plataea,oath invoking heroes of Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 92; Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 26, 143; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 704, 738; Mikalson, Herodotus and Religion in the Persian Wars (2003) 32, 33; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 163, 195, 272; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 39; Parker, Polytheism and Society at Athens (2005) 413; Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69, 70; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 125; Wolfsdorf, Early Greek Ethics (2020) 551, 552 3.4 I must first refresh your memory with a little history. You remember, men of Athens, when news came three or four years ago that Philip was in Thrace besieging the fortress of Heraeum. Well, it was the month of Maemacterion, and there was a long and excited debate in the Assembly, and you finally decided to launch a fleet of forty vessels manned by citizens under the age of forty-five, and to raise forty talents by a special tax. 19.272 Does anyone say that this inscription has been set up just anywhere? No; although the whole of our citadel is a holy place, and although its area is so large, the inscription stands at the right hand beside the great brazen Athene which was dedicated by the state as a memorial of victory in the Persian war, at the expense of the Greeks. In those days, therefore, justice was so venerable, and the punishment of these crimes so meritorious, that the retribution of such offenders was honored with the same position as Pallas Athene’s own prize of victory. Today we have instead—mockery, impunity, dishonor, unless you restrain the licence of these men. 21.52 Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts. 59.78 I wish now to call before you the sacred herald who waits upon the wife of the king, when she administers the oath to the venerable priestesses as they carry their baskets The baskets contained the salt meal which was sprinkled upon the heads of the victims. in front of the altar before they touch the victims, in order that you may hear the oath and the words that are pronounced, at least as far as it is permitted you to hear them; and that you may understand how august and holy and ancient the rites are. The Oath of the Venerable Priestesses I live a holy life and am pure and unstained by all else that pollutes and by commerce with man, and I will celebrate the feast of the wine god and the Iobacchic feast These festivals derived their names from epithets applied to the God, and belonged to the ancient worship of Dionysus. in honor of Dionysus in accordance with custom and at the appointed times. 60.27 The considerations that actuated these men one and all to choose to die nobly have now been enumerated,—birth, education, habituation to high standards of conduct, and the underlying principles of our form of government in general. The incentives that challenged them severally to be valiant men, depending upon the tribes to which they belonged, I shall next relate. The list which here begins is our chief authority for the names and order of precedence of the ten Athenian tribes as established by Cleisthenes in 508 B.C. The particular myths that suit the context, however, are for the most part obscure and of relatively recent origin. For example, the older legends speak of but one daughter of Erechtheus as being sacrificed. The later version is known to Cicero Tusc. Disp. 1.48.116 . All the Erechtheidae were well aware that Erechtheus, from whom they have their name, for the salvation of this land gave his own daughters, whom they call Hyacinthides, to certain death, and so extinguished his race. Therefore they regarded it as shameful, after a being born of immortal gods had sacrificed everything for the liberation of his native land, that they themselves should have been found to have placed a higher value upon a mortal body than upon immortal glory. Hyp. 24 reads in part θνητοῦ σώματος ἀθάνατον δόξαν ἐκτήσαντο, gained immortal glory at the price of a mortal body. 60.28 Neither were the Aegeidae ignorant that Theseus, the son of Aegeus, for the first time established equality in the State. According to Plut. Thes. 25, it was equality between newcomers and natives that Theseus established; the word ἰσονομία usually means equality before the law and is almost a synonym for democracy. They thought it, therefore, a dreadful thing to be false to the principles of that ancestor, and they preferred to be dead rather than through love of life to survive among the Greeks with this equality lost. The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves. Procne is said to have murdered her own son Itys and to have served his flesh to her husband Tereus in revenge for his treachery to herself and his cruelty to Philomela. It is curious that the speaker seems less shocked by this crime than by the innocent tale of Alope, Dem. 60.31, below. Therefore they decided that life was not worth living unless they, akin by race, should have proved themselves to possess equal spirit with those women, when confronted by the outrage they saw being committed against Greece. 60.29 The Leontidae had heard the stories related of the daughters of Leo, how they offered themselves to the citizens as a sacrifice for their country’s sake. When, therefore, such courage was displayed by those women, they looked upon it as a heinous thing if they, being men, should have proved to possess less of manhood. The Acamantidae did not fail to recall the epics in which Homer says that Acamas sailed for Troy for the sake of his mother Aethra. Aethra is mentioned in Hom. Il. 3.144, but the rest of the story is not Homeric. This Acamas is unknown to Homer, though he mentions two other individuals of the same name. It was later myths that told of the rescue of Aethra after the fall of Troy by her two grandsons, not sons, Acamas and Demophon. Now, since he braved every danger for the sake of saving his own mother, how were these men not bound to face every danger for the sake of saving their parents one and all at home? 60.30 It did not escape the Oeneidae that Semele was the daughter of Cadmus, and of her was born one whom it would be sacrilegious to name at this tomb, Dionysus, or Bacchus, god of wine, who, as an Olympian, could not associate with death. and by him Oeneus was begotten, who was called the founder of their race. Two demes in Attica were named Oenoe, which was sufficient to justify the invention of a hero Oeneus, but he is not to be confused with the Homeric hero of this name who was associated with Calydon in Aetolia and with Argos. The word means wineman, from οἶνος . At Athens the anniversary of this hero fell in the month Gamelion, like the Lenaea of Dionysus. It was natural, therefore, to call him the son of the god, but the relationship plays no part in recorded myths. Since the danger in question was common to both States, on behalf of both they thought themselves bound to endure any Anguish to the end. The suggestion is that the Oeneidae would have felt equally bound to fight on behalf of Thebes, of which the founder was Cadmus, and on behalf of Athens, one of whose heroes was Oeneus, great-grandson of Cadmus. This is the weakest link in this series. The Cecropidae were well aware that their founder was reputed to have been part dragon, part human, for no other reason than this, that in understanding he was like a man, in strength like a dragon. So they assumed that their duty was to perform feats worthy of both. 60.31 The Hippothoontidae bore in mind the marriage of Alope, from which Hippothoon was born, and they knew also who their founder was; about these matters—to avoid impropriety on an occasion like this Alope’s son was said to have been twice exposed, and twice rescued and suckled by a mare. The use of mare’s milk as a food prevailed among the Scythians, as the Greeks knew well from their colonists in the region of the Black Sea, if not from Hdt. 4.2 ; Gylon, grandfather of Demosthenes, had lived in the Crimea and was said to have married a Thracian wife. The orator was sometimes twitted by his opponents about his Thracian blood. He may have been sensitive. Consequently the attitude here revealed might be construed as evidence for the genuineness of the speech. I forbear to speak plainly—they thought it was their duty to be seen performing deeds worthy of these ancestors. It did not escape the Aeantidae that Ajax, robbed of the prize of valor, did not consider his own life worth living. Ajax, worsted by Odysseus in a contest for possession of the arms of Achilles, was said to have slain himself: Hom. Od. 11.541-567 ; the story of his madness and of slaughtering flocks and herds as if they were his enemies is not Homeric: Soph. Aj. When, therefore, the god was giving to another the prize of valor, at once they thought they must die trying to repel their foes so as to suffer no disgrace to themselves. The Antiochidae were not unmindful that Antiochus was the son of Heracles. The mother of Antiochus was Meda, daughter of Phylas, king of the Dryopes, but the story was unimportant and little known. They concluded therefore that they must either live worthily of their heritage or die nobly. 60.34 With excellent reason one might declare them to be now seated beside the gods below, possessing the same rank as the brave men who have preceded them in the islands of the blest. For though no man has been there to see or brought back this report concerning them, yet those whom the living have assumed to be worthy of honors in the world above, these we believe, basing our surmise on their fame, receive the same honors also in the world beyond. A similar sentiment is found in Hyp. 43 . |
66. Menander, Dyscolus, 230-232 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Heros (character in Menander) • hero • hero, comic hero Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 87; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 294 " 230 I see these worshippers of Pan coming here to this place. They look a little drunk: its not the time, I think, to bother them. exits toward Gorgias farm CHORAL SONG GORGIAS: enters with Daos Just like that, like something unimportant ... tell me, this business, you handled it so lightly? DAOS: How? GORGIAS: By Zeus, you should have seen the man approaching the girl, Daos, whoever he was,", |
67. Apollonius of Rhodes, Argonautica, 1.22-1.23, 1.185-1.187, 1.205, 1.721-1.722, 1.1286-1.1289, 2.598-2.603, 3.66-3.73, 3.648-3.652, 3.1212-3.1222, 3.1229-3.1230, 4.852-4.855, 4.861-4.864, 4.912-4.919, 4.933-4.938 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: • Boiotos, eponym hero • Kyzikos, city, Kyzikos, hero • Teneros, Theban hero, and Theban appropriation of Kopais traditions • despair, of hero • hero • hero/heroism • heroes • war, and hero-cult Found in books: Bernabe et al., Redefining Dionysos (2013) 246; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 180; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 69, 266; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 96, 136, 145, 148, 149; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 367; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 90; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 36, 37, 38; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 190; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 327 1.23 πρῶτά νυν Ὀρφῆος μνησώμεθα, τόν ῥά ποτʼ αὐτὴ <, 1.185 καὶ δʼ ἄλλω δύο παῖδε Ποσειδάωνος ἵκοντο· <, 1.721 αὐτὰρ ὅγʼ ἀμφʼ ὤμοισι θεᾶς Τριτωνίδος ἔργον, <, πλαζόμενοι· Μοῦσαι δʼ ὑποφήτορες εἶεν ἀοιδῆς. <, ἤτοι ὁ μὲν πτολίεθρον ἀγαυοῦ Μιλήτοιο <, νοσφισθεὶς Ἐργῖνος, ὁ δʼ Ἰμβρασίης ἕδος Ἥρης, <, ἠνορέην τʼ ὀνόσασθαι, ὃ καὶ μεταρίθμιος ἦεν <, δίπλακα πορφυρέην περονήσατο, τήν οἱ ὄπασσεν <, σφωιτέρων ἑτάρων. ὁ δʼ ἀμηχανίῃσιν ἀτυχθεὶς <, οὔτε τι τοῖον ἔπος μετεφώνεεν, οὔτε τι τοῖον <, Αἰσονίδης· ἀλλʼ ἧστο βαρείῃ νειόθεν ἄτῃ <, θυμὸν ἔδων· Τελαμῶνα δʼ ἕλεν χόλος, ὧδέ τʼ ἔειπεν· <, καὶ τότʼ Ἀθηναίη στιβαρῆς ἀντέσπασε πέτρης <, σκαιῇ, δεξιτερῇ δὲ διαμπερὲς ὦσε φέρεσθαι. <, ἡ δʼ ἰκέλη πτερόεντι μετήορος ἔσσυτʼ ὀιστῷ. <, ἔμπης δʼ ἀφλάστοιο παρέθρισαν ἄκρα κόρυμβα <, νωλεμὲς ἐμπλήξασαι ἐναντίαι. αὐτὰρ Ἀθήνη <, Οὔλυμπόνδʼ ἀνόρουσεν, ὅτʼ ἀσκηθεῖς ὑπάλυξαν. <, καὶ δʼ ἄλλως ἔτι καὶ πρὶν ἐμοὶ μέγα φίλατʼ Ἰήσων <, ἐξότʼ ἐπὶ προχοῇσιν ἅλις πλήθοντος Ἀναύρου <, ἀνδρῶν εὐνομίης πειρωμένῃ ἀντεβόλησεν <, θήρης ἐξανιών· νιφετῷ δʼ ἐπαλύνετο πάντα <, οὔρεα καὶ σκοπιαὶ περιμήκεες, οἱ δὲ κατʼ αὐτῶν <, χείμαρροι καναχηδὰ κυλινδόμενοι φορέοντο. <, γρηὶ δέ μʼ εἰσαμένην ὀλοφύρατο, καί μʼ ἀναείρας <, αὐτὸς ἑοῖς ὤμοισι διὲκ προαλὲς φέρεν ὕδωρ. <, δὴν δὲ καταυτόθι μίμνεν ἐνὶ προδόμῳ θαλάμοιο, <, αἰδοῖ ἐεργομένη· μετὰ δʼ ἐτράπετʼ αὖτις ὀπίσσω <, στρεφθεῖσʼ· ἐκ δὲ πάλιν κίεν ἔνδοθεν, ἄψ τʼ ἀλέεινεν <, εἴσω· τηΰσιοι δὲ πόδες φέρον ἔνθα καὶ ἔνθα· <, ἤτοι ὅτʼ ἰθύσειεν, ἔρυκέ μιν ἔνδοθεν αἰδώς· <, καί ῥʼ ὁ μὲν ἀγκαλέσας πάλιν ἔστιχεν· ἡ δʼ ἀίουσα <, κευθμῶν ἐξ ὑπάτων δεινὴ θεὸς ἀντεβόλησεν <, ἱροῖς Αἰσονίδαο· πέριξ δέ μιν ἐστεφάνωντο <, σμερδαλέοι δρυΐνοισι μετὰ πτόρθοισι δράκοντες. <, στράπτε δʼ ἀπειρέσιον δαΐδων σέλας· ἀμφὶ δὲ τήνγε <, ὀξείῃ ὑλακῇ χθόνιοι κύνες ἐφθέγγοντο. <, πίσεα δʼ ἔτρεμε πάντα κατὰ στίβον· αἱ δʼ ὀλόλυξαν <, νύμφαι ἑλειονόμοι ποταμηίδες, αἳ περὶ κείνην <, Φάσιδος εἱαμενὴν Ἀμαραντίου εἱλίσσονται. <, Αἰσονίδην δʼ ἤτοι μὲν ἕλεν δέος, ἀλλά μιν οὐδʼ ὧς <, ἐντροπαλιζόμενον πόδες ἔκφερον, ὄφρʼ ἑτάροισιν <, λαμπομένην οἷόν τε περίτροχον ἔπλετο φέγγος <, ἠελίου, ὅτε πρῶτον ἀνέρχεται Ὠκεανοῖο. <, τερπομένους· ἡ δʼ ἆσσον ὀρεξαμένη χερὸς ἄκρης <, Αἰακίδεω Πηλῆος· ὁ γάρ ῥά οἱ ἦεν ἀκοίτης· <, οὐδέ τις εἰσιδέειν δύνατʼ ἔμπεδον, ἀλλʼ ἄρα τῷγε <, οἴῳ ἐν ὀφθαλμοῖσιν ἐείσατο, φώνησέν τε· <, ῥυσόμεναι. κείνη γὰρ ἐναίσιμος ὔμμι κέλευθος. <, ἀλλὰ σὺ μή τῳ ἐμὸν δείξῃς δέμας, εὖτʼ ἂν ἴδηαι <, ἀντομένην σὺν τῇσι· νόῳ δʼ ἔχε, μή με χολώσῃς <, πλεῖον ἔτʼ, ἢ τὸ πάροιθεν ἀπηλεγέως ἐχόλωσας.’ <, ἀλλὰ καὶ ὧς Τελέοντος ἐὺς πάις, οἶος ἑταίρων <, προφθάμενος, ξεστοῖο κατὰ ζυγοῦ ἔνθορε πόντῳ <, Βούτης, Σειρήνων λιγυρῇ ὀπὶ θυμὸν ἰανθείς· <, νῆχε δὲ πορφυρέοιο διʼ οἴδματος, ὄφρʼ ἐπιβαίη, <, σχέτλιος. ἦ τέ οἱ αἶψα καταυτόθι νόστον ἀπηύρων, <, ἀλλά μιν οἰκτείρασα θεὰ Ἔρυκος μεδέουσα <, Κύπρις ἔτʼ ἐν δίναις ἀνερέψατο, καί ῥʼ ἐσάωσεν <, πρόφρων ἀντομένη Λιλυβηίδα ναιέμεν ἄκρην. <, ὡς δʼ ὁπόταν δελφῖνες ὑπὲξ ἁλὸς εὐδιόωντες <, σπερχομένην ἀγεληδὸν ἑλίσσωνται περὶ νῆα, <, ἄλλοτε μὲν προπάροιθεν ὁρώμενοι, ἄλλοτʼ ὄπισθεν, <, ἄλλοτε παρβολάδην, ναύτῃσι δὲ χάρμα τέτυκται· <, ὧς αἱ ὑπεκπροθέουσαι ἐπήτριμοι εἱλίσσοντο <, Ἀργῴῃ περὶ νηί, Θέτις δʼ ἴθυνε κέλευθον. < " 1.23 First then let us name Orpheus whom once Calliope bare, it is said, wedded to Thracian Oiagrus, near the Pimpleian height. Men say that he by the music of his songs charmed the stubborn rocks upon the mountains and the course of rivers. And the wild oak-trees to this day, tokens of that magic strain, that grow at Zone on the Thracian shore, stand in ordered ranks close together, the same which under the charm of his lyre he led down from Pieria. Such then was Orpheus whom Aesons son welcomed to share his toils, in obedience to the behest of Cheiron, Orpheus ruler of Bistonian Pieria.", 1.185 Yea, and two other sons of Poseidon came; one Erginus, who left the citadel of glorious Miletus, the other proud Ancaeus, who left Parthenia, the seat of Imbrasian Hera; both boasted their skill in seacraft and in war. 1.721 Now he had buckled round his shoulders a purple mantle of double fold, the work of the Tritonian goddess, which Pallas had given him when she first laid the keel-props of the ship Argo and taught him how to measure timbers with the rule. More easily wouldst thou cast thy eyes upon the sun at its rising than behold that blazing splendour. For indeed in the middle the fashion thereof was red, but at the ends it was all purple, and on each margin many separate devices had been skilfully inwoven. |
68. Cicero, On The Ends of Good And Evil, 2.118 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • hero, moral • heroes Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653; Wynne, Horace and the Gift Economy of Patronage (2019) 149 2.118 Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt. " 2.118 Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arms length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours âx80x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <" |
69. Cicero, On Laws, 2.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Eponymous Heroes • human being, creation of, vs. gods and heroes Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 91; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 200 2.14 MARCUS: Then you regard as nullable and voidable the laws of Titius and Apuleius, because they are unjust. QUINTUS: You may say the same of the laws of Livius. MARCUS: You are right, and so much the more, since a single vote of the senate would be sufficient to abrogate them in an instant. But that law of justice, which I have explained can never be rendered obsolete or inefficacious. QUINTUS: And, therefore, you require those laws of justice the more ardently, because they would be durable and permanent, and would not require those perpetual alterations which all injudicious enactments demand. MARCUS: Certainly, if I could get you both to agree with me. But Plato, that wisest philosopher, that gravest prince of literature, who first composed his Commonwealth, and afterwards his Treatise on the Laws, induces me to follow his illustrious example, and to proclaim the praises of law, before I begin to recite its regulations. Such likewise, was the practice of Zaleucus and Charondas, when they wrote their laws, not for literary amusement, but for the benefit of their country and their fellow-citizens. And in this conduct, they were emulated by Plato, who considered that it was the property of law, to persuade as well as compel. |
70. Cicero, On The Nature of The Gods, 2.62, 3.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Bacchus, as deified hero • Hercules, hero • deified heroes, canon or catalogue of • heroes Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 38; Wynne, Horace and the Gift Economy of Patronage (2019) 149; Xinyue, Politics and Divinization in Augustan Poetry (2022) 8, 9, 140 2.62 Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. 3.39 God then is neither rational nor possessed of any of the virtues: but such a god is inconceivable! "In fact, when I reflect upon the utterances of the Stoics, I cannot despise the stupidity of the vulgar and the ignorant. With the ignorant you get superstitions like the Syrians worship of a fish, and the Egyptians deification of almost every species of animal; nay, even in Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece, as also Hercules, Aesculapius, the sons of Tyndareus; and with our own people Romulus and many others, who are believed to have been admitted to celestial citizenship in recent times, by a sort of extension of the franchise! |
71. Cicero, On Duties, 3.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • hero, moral • heroes Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653; Wynne, Horace and the Gift Economy of Patronage (2019) 149 3.25 Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse. 3.25 In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. < |
72. Cicero, Tusculan Disputations, 1.28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Bacchus, as deified hero • cult places, hero cult • deified heroes, canon or catalogue of Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 467; Xinyue, Politics and Divinization in Augustan Poetry (2022) 140 ex hoc et nostrorum opinione Romulus in caelo cum diis agit aevum ann. 115, ut famae adsentiens dixit Ennius, et apud Graecos indeque perlapsus ad nos et usque ad Oceanum Hercules et ante retin. add. V c et perm.... 20 hercules fere omnia in r. V 1 tantus et tam praesens habetur deus; hinc Liber Semela natus eademque famae celebritate Tyndaridae fratres, qui non modo adiutores in proeliis victoriae populi Romani, sed etiam nuntii fuisse perhibentur. quid? Ino ino sed o in r. V 1 Cadmi inhoc admi G 1 filia nonne nonne ex nomine K 2 LEGKOE |ea R LEGKOQEA GKV ( Q in r. ) *leukoqe/a nominata a Graecis Matuta mutata K 1 V 1 (ut v.) Nonii L 1 habetur a nostris? Quid?...nostris Non. 66, 13 quid? totum prope caelum, ne pluris persequar, persequar pluris K nonne humano genere completum est? NA> |
73. Septuagint, 1 Maccabees, 2.29-2.38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Maase asara harugei malkut, emphasis on Maccabean heroes • Motifs (Thematic), Martyrs as Heroes Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 117; Schwartz, 2 Maccabees (2008) 50, 282 2.29 Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30 they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 31 And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 33 And they said to them, "Enough of this! Come out and do what the king commands, and you will live." 34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." 35 Then the enemy hastened to attack them. 36 But they did not answer them or hurl a stone at them or block up their hiding places, 37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." 38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 39 When Mattathias and his friends learned of it, they mourned for them deeply. 2.31 And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33 And they said to them, "Enough of this! Come out and do what the king commands, and you will live.", 2.34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day.", 2.35 Then the enemy hastened to attack them. 2.36 But they did not answer them or hurl a stone at them or block up their hiding places, 2.37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly.", 2.38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. |
74. Septuagint, 2 Maccabees, 14.37-14.46 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Masada, heroes, • Motifs (Thematic), Martyrs as Heroes Found in books: Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 128; Schwartz, 2 Maccabees (2008) 55, 282 " 14.37 A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.", " 14.38 For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.", " 14.39 Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;", 14.40 for he thought that by arresting him he would do them an injury.", " 14.41 When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,", 14.42 preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth.", " 14.43 But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.", " 14.44 But as they quickly drew back, a space opened and he fell in the middle of the empty space.", " 14.45 Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,", " 14.46 with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death." |
75. Diodorus Siculus, Historical Library, 1.2.4, 4.8, 4.37, 5.62 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Paris (hero), Parnassos, peoples in • cult, and heroines • culture heroes, • hero • hero, heroism • hero, heroism, hero-cult • heroines, and cult • heroines, and nature • heros, Eleusis • mortal side of hero • nature, and heroines Found in books: Bernabe et al., Redefining Dionysos (2013) 76; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 223, 224; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 96; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 139, 144; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 43; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 651 1.2.4 Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements. 4.8 Iam not unaware that many difficulties beset those who undertake to give an account of the ancient myths, and especially is this true with respect to the myths about Heracles. For as regards the magnitude of the deeds which he accomplished it is generally agreed that Heracles has been handed down as one who surpassed all men of whom memory from the beginning of time has brought down an account; consequently it is a difficult attainment to report each one of his deeds in a worthy manner and to present a record which shall be on a level with labours so great, the magnitude of which won for him the prize of immortality.Furthermore, since in the eyes of many men the very early age and astonishing nature of the facts which are related make the myths incredible, a writer is under the necessity either of omitting the greatest deeds and so detracting somewhat from the fame of the god, or of recounting them all and in so doing making the history of them incredible.For some readers set up an unfair standard and require in the accounts of the ancient myths the same exactness as in the events of our own time, and using their own life as a standard they pass judgment on those deeds the magnitude of which throw them open to doubt, and estimate the might of Heracles by the weakness of the men of our day, with the result that the exceeding magnitude of his deeds makes the account of them incredible.For, speaking generally, when the histories of myths are concerned, a man should by no means scrutinize the truth with so sharp an eye. In the theatres, for instance, though we are persuaded there have existed no Centaurs who are composed of two different kinds of bodies nor any Geryones with three bodies, we yet look with favour upon such products of the myth as these, and by our applause we enhance the honour of the god.And strange it would be that Heracles, while yet among mortal men, should by his own labours have brought under cultivation the inhabited world, and that human beings should nevertheless forget the benefactions which he rendered them generally and slander the commendation he receives for the noblest deeds, and strange that our ancestors should have uimously accorded immortality to him because of his exceedingly great attainments, and that we should nevertheless fail to cherish and maintain for the god the pious devotion which has been handed down to us from our fathers. However, we shall leave such considerations and relate his deeds from the beginning, basing our account on those of the most ancient poets and writers of myths. " 4.37 After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites.of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon.After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him athird part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute.After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus.After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum.", " 5.62 In Castabus, on the Cherronesus, there is a temple which is sacred to Hemithea, and there is no reason why we should omit to mention the strange occurrence which befell this goddess. Now many and various accounts have been handed down regarding her, but we shall recount that which has prevailed and is in accord with what the natives relate. To Staphylus and Chrysothemis were born three daughters, Molpadia, Rhoeo, and Parthenos by name. Apollo lay with Rhoeo and brought her with child; and her father, believing that her seduction was due to a man, was angered, and in his anger he shut up his daughter in a chest and cast her into the sea.But the chest was washed up upon Delos, where she gave birth to a male child and called the babe Anius. And Rhoeo, who had been saved from death in this unexpected manner, laid the babe upon the altar of Apollo and prayed to the god to save its life if it was his child. Thereupon Apollo, the myth relates, concealed the child for the time, but afterwards he gave thought to its rearing, instructed it in divination, and conferred upon it certain great honours.And the other sisters of the maiden who had been seduced, namely, Molpadia and Parthenos, while watching their fathers wine, a drink which had only recently been discovered among men, fell asleep; and while they were asleep some swine which they were keeping entered in and broke the jar which contained the wine and so destroyed the wine. And the maidens, when they learned what had happened, in fear of their fathers severity fled to the edge of the sea and hurled themselves down from some lofty rocks.But Apollo, because of his affection for their sister, rescued the maidens and established them in the cities of the Cherronesus. The one named Parthenos, as the god brought it to pass, enjoyed honours and a sacred precinct in Bubastus of the Cherronesus, while Molpadia, who came to Castabus, was given the name Hemithea, because the god had appeared to men, and she was honoured by all who dwelt in the Cherronesus.And in sacrifices which are held in her honour a mixture of honey and milk is used in the libations, because of the experience which she had had in connection with the wine, while anyone who has touched a hog or eaten of its flesh is not permitted to draw near to the sacred precinct." |
76. Horace, Odes, 1.5.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Hero • hero Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 126; Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 10 NA> |
77. Hyginus, Fabulae (Genealogiae), 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Dionysos, and heroines • Pto(i)os, hero • heroines, and Dionysos Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 342; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 123 " 4 4 INO OF EURIPIDES: When Athamas, king in Thessaly, thought that his wife Ino, by whom he begat two sons, had perished, he married Themisto, the daughter of a nymph, and had twin sons by her. Later he discovered that Ino was on Parnassus, where she had gone for the Bacchic revels. He sent someone to bring her home, and concealed her when she came. Themisto discovered she had been found, but didnt know her identity. She conceived the desire of killing Inos sons, and made Ino herself, whom she believed to be a captive, a confidant in the plan, telling her to cover her children with white garments, but Inos with black. Ino covered her own with white, and Themistos with dark; then Themisto mistakenly slew her own sons. When she discovered this, she killed herself. Moreover, Athamas, while hunting, in a fit of madness killed his older son Learchus; but Ino with the younger, Melicertes, cast herself into the sea and was made a goddess." |
78. Livy, History, 7.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Mucius Scaevola, as lone hero • hero (heroes, heroic) Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 157; Langlands, Exemplary Ethics in Ancient Rome (2018) 21 7.6 eodem anno, seu motu terrae seu qua vi alia, forum medium ferme specu vasto conlapsum in inmensam altitudinem dicitur; nequaquam tantur tantum publica calamitate maesti patres, quantum feroces infelici consulis plebei ductu, fremunt omnibus locis: irent, crearent consules ex plebe, transferrent auspicia, quo nefas esset. potuisse patres plebi scito pelli honoribus suis; num etiam in deos immortales inauspicatam legem valuisse? vindicasse ipsos suum numen, sua auspicia, quae ut primum contacta sint ab eo, a quo nec ius nec fas fuerit, deletum cum duce exercitum documento fuisse, ne deinde turbato gentium iure comitia haberentur. his vocibus cura et forum personat. Ap. Claudium, quia dissuaserat legem, maiore nunc auctoritate eventum reprehensi ab se consilii incusantem, dictatorem consensu patriciorum Servilius consul dicit, dilectusque et iustitium indictum. neque earn eam voraginem coniectu terrae, cum pro se quisque gereret, expleri potuisse, priusquam deum monitu quaeri coeptum, quo plurimum populus Romanus posset: id enim illi loco dicandum vates canebant, si rem publicam Romanam perpetuam esse vellent. tur tum M. Curtium, iuvenem bello egregium, castigasse ferunt dubitantes, an ullum magis Romanum bonum quam arma virtusque esset, et silentio facto templa deorum inmortalium, quae foro inminent, Capitoliumque intuentem et manus nunc in caelum, nunc in patentes terrae hiatus ad deos manes porrigentem se devovisse; equoque deinde quam poterat maxime exornato insidentem armatum se in specum inmisisse, donaque ac fruges super eum a multitudine virorum ac mulierum congestas, lacumque Curtium non ab antiquo illo T. Tati milite Curtio Mettio, sed ab hoc appellatum. cura non deesset, si qua ad verum via inquirentem ferret; nunc fama rerum standum est, ubi certam derogat vetustas fidem; et lacus nomen ab hac recentiore insignitius fabula est. Post post tanti prodigii procurationem eodem anno de Hernicis consultus senatus cum fetiales ad res repetendas nequiquam misisset, primo quoque die ferendum ad populum de bello indicendo Hernicis censuit, populusque id bellum frequens iussit. L. Genucio consuli ea provincia sorte evenit. in expectatione civitas erat, quod primus ille de plebe consul bellum suis auspiciis gesturus esset, perinde ut evenisset res, ita communicatos honores pro bene aut secus consulto habitura. forte ita tulit casus, ut Genucius ad hostes magno conatu profectus in insidias praecipitaret et legioniba legionibus necopinato pavore fusis consul circumventus ab insciis, quem intercepissent, occideretur. Quod quod ubi est Romam nuntiatum, 7.6 After this appalling portent had been duly expiated, the deliberations of the senate were concerned with the Hernici. 2 The mission of the Fetials who had been sent to demand satisfaction proved to be fruitless; the senate accordingly decided to submit to the people at the earliest possible day the question of declaring war against the Hernici.policy which he had severely censured, and the consul Servilius, with the uimous approval of the patricians, nominated him Dictator. Orders were issued for an immediate enrolment and the suspension of all business.The people in a crowded Assembly voted for war. Its conduct fell by lot to L. Genucius. 4 As he was the first plebeian consul to manage a war under his own auspices the State awaited the issue with keen interest, prepared to look 5 upon the policy of admitting plebeians to the highest offices of state as wise or unwise according to the way matters turned out.As chance would have it, Genucius, whilst making a vigorous attack upon the enemy, fell into an ambush, the legions were taken by surprise and routed, and the consul was surrounded and killed without the enemy being aware who their victim was. 7 When the report of the occurrence reached Rome, the patricians were not so much distressed at the disaster which had befallen the commonwealth as they were exultant over the unfortunate generalship of the consul. Everywhere they were taunting the plebeians: ‘Go on! 8 Elect your consuls from the plebs, transfer the auspices to those for whom it is an impiety to possess them!The voice of the plebs may expel the patricians from their rightful honours, but has your law, which pollutes the auspices, any force against the immortal gods? 10 They have themselves vindicated their will as expressed through the auspices, for no sooner have these been profaned by one who took them against divine and human law than the army and its general have been wiped out as a lesson to you not to conduct the elections to the confusion of all the rights of the patrician houses.’ 11 The Senate-house and the Forum alike were resounding with these protests. Appius Claudius, who had led the opposition to the law, spoke with more weight than ever while he denounced the result of a |
79. Ovid, Epistulae (Heroides), 19.63 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Hero • Leander and Hero Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 94; Thorsen et al., Greek and Latin Love: The Poetic Connection (2021) 12 NA> |
80. Ovid, Fasti, 4.223 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • cult of gods, goddesses, and heroes, of mother goddess • marriage customs, of gods and heroes Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 109; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 109 4.223 ‘Phryx puer in silvis, facie spectabilis, Attis 4.223 ‘In the woods, a Phrygian boy, Attis, of handsome face, |
81. Propertius, Elegies, 3.18.31-3.18.32 (1st cent. BCE - missingth cent. CE) Tagged with subjects: • Bacchus, as deified hero • Parade of Heroes, in Aeneid • deified heroes, canon or catalogue of • parade of heroes Found in books: Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 293; Xinyue, Politics and Divinization in Augustan Poetry (2022) 171, 172 NA> |
82. Strabo, Geography, 6.1.15, 9.1.22, 9.2.3, 9.2.25, 9.2.29, 9.2.33, 9.4.2, 12.3.11, 14.1.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Aeneas, Homeric hero • Amphiaraos, promotion from hero to god • Amphictyon (mythological hero) • Autolykos, Argonaut hero • Boiotos, eponym hero • Festivals, of war heroes at Sparta • Hercules, hero • Hippokrates, worshipped as hero • Nostoi traditions, cults, cities, hero-cults • Orestes (mythological hero) • Paris (hero), Parnassos, peoples in • Perseus, mythical hero • Roman "hero-cults", sacrifices and rituals • Samos, eponymous hero • Sardinia, incubation at sleeping heroes sanctuary(?) • Teneros, Theban hero, and Theban appropriation of Kopais traditions • Theseus, mythical hero • cult of gods, goddesses, and heroes, archpriest(ess) • grave, of hero • hero • hero-cult • marriage customs, of gods and heroes • tomb, of hero Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 189, 275; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 985; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 302, 317, 358, 366; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 38, 146; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 266, 475; Mikalson, Herodotus and Religion in the Persian Wars (2003) 65; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 39; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526, 672; Roller, A Guide to the Geography of Pliny the Elder (2022) 203, 204; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 94 6.1.15 Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it. 9.1.22 On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number. 9.2.3 Be that as it may, Boeotia in earlier times was inhabited by barbarians, the Aones and the Temmices, who wandered thither from Sounion, and by the Leleges and the Hyantes. Then the Phoenicians occupied it, I mean the Phoenicians with Cadmus, the man who fortified the Cadmeia and left the dominion to his descendants. Those Phoenicians founded Thebes in addition to the Cadmeia, and preserved their dominion, commanding most of the Boeotians until the expedition of the Epigoni. On this occasion they left Thebes for a short time, but came back again. And, in the same way, when they were ejected by the Thracians and the Pelasgians, they established their government in Thessaly along with the Arnaei for a long time, so that they were all called Boeotians. Then they returned to the homeland, at the time when the Aeolian fleet, near Aulis in Boeotia, was now ready to set sail, I mean the fleet which the sons of Orestes were despatching to Asia. After adding the Orchomenian country to Boeotia (for in earlier times the Orchomenians were not a part of the Boeotian community, nor did Homer enumerate them with the Boeotians, but as a separate people, for he called them Minyae), they, with the Orchomenians, drove out the Pelasgians to Athens (it was after these that a part of the city was named Pelasgicon, though they took up their abode below Hymettus), and the Thracians to Parnassus; and the Hyantes founded a city Hyas in Phocis. 9.2.25 The Thespiae of today is by Antimachus spelled Thespeia; for there are many names of places which are used in both ways, both in the singular and in the plural, just as there are many which are used both in the masculine and in the feminine, whereas there are others which are used in either one or the other number only. Thespiae is a city near Mt. Helicon, lying somewhat to the south of it; and both it and Helicon are situated on the Crisaean Gulf. It has a seaport Creusa, also called Creusis. In the Thespian territory, in the part lying towards Helicon, is Ascre, the native city of Hesiod; it is situated on the right of Helicon, on a high and rugged place, and is about forty stadia distant from Thespiae. This city Hesiod himself has satirized in verses which allude to his father, because at an earlier time his father changed his abode to this place from the Aeolian Cyme, saying: And he settled near Helicon in a wretched village, Ascre, which is bad in winter, oppressive in summer, and pleasant at no time. Helicon is contiguous to Phocis in its northerly parts, and to a slight extent also in its westerly parts, in the region of the last harbor belonging to Phocis, the harbor which, from the fact in the case, is called Mychus (inmost depth); for, speaking generally, it is above this harbor of the Crisaean Gulf that Helicon and Ascre, and also Thespiae and its seaport Creusa, are situated. This is also considered the deepest recess of the Crisaean Gulf, and in general of the Corinthian Gulf. The length of the coastline from the harbor Mychus to Creusa is ninety stadia; and the length from Creusa as far as the promontory called Holmiae is one hundred and twenty; and hence Pagae and Oinoe, of which I have already spoken, are situated in the deepest recess of the gulf. Now Helicon, not far distant from Parnassus, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory. Here are the sanctuary of the Muses and Hippu-crene and the cave of the nymphs called the Leibethrides; and from this fact one might infer that those who consecrated Helicon to the Muses were Thracians, the same who dedicated Pieris and Leibethrum and Pimpleia to the same goddesses. The Thracians used to be called Pieres, but, now that they have disappeared, the Macedonians hold these places. It has been said that Thracians once settled in this part of Boeotia, having overpowered the Boeotians, as did also Pelasgians and other barbarians. Now in earlier times Thespiae was well known because of the Eros of Praxiteles, which was sculptured by him and dedicated by Glycera the courtesan (she had received it as a gift from the artist) to the Thespians, since she was a native of the place. Now in earlier times travellers would go up to Thespeia, a city otherwise not worth seeing, to see the Eros; and at present it and Tanagra are the only Boeotian cities that still endure; but of all the rest only ruins and names are left. " 9.2.29 Next Homer names Coroneia, Haliartus, Plataeae, and Glissas. Now Coroneia is situated on a height near Helicon. The Boeotians took possession of it on their return from the Thessalian Arne after the Trojan War, at which time they also occupied Orchomenus. And when they got the mastery of Coroneia, they built in the plain before the city the sanctuary of the Itonian Athena, bearing the same name as the Thessalian sanctuary; and they called the river which flowed past it Cuarius, giving it the same name as the Thessalian river. But Alcaeus calls it Coralius, when he says, Athena, warrior queen, who dost keep watch oer the cornfields of Coroneia before thy temple on the banks of the Coralius River. Here, too, the Pamboeotian Festival used to be celebrated. And for some mystic reason, as they say, a statue of Hades was dedicated along with that of Athena. Now the people in Coroneia are called Coronii, whereas those in the Messenian Coroneia are called Coronaeis.", 9.2.33 Onchestus is where the Amphictyonic Council used to convene, in the territory of Haliartus near Lake Copais and the Teneric Plain; it is situated on a height, is bare of trees, and has a sacred Precinct of Poseidon, which is also bare of trees. But the poets embellish things, calling all sacred precincts sacred groves, even if they are bare of trees. Such, also, is the saying of Pindar concerning Apollo: stirred, he traversed both land and sea, and halted on great lookouts above mountains, and whirled great stones, laying foundations of sacred groves. But Alcaeus is wrong, for just as he perverted the name of the River Cuarius, so he falsified the position of Onchestus, placing it near the extremities of Helicon, although it is at quite a distance from this mountain. 9.4.2 Next, then, after Halae, where that part of the Boeotian coast which faces Euboea terminates, lies the Opuntian Gulf. Opus is the metropolis, as is clearly indicated by the inscription on the first of the five pillars in the neighborhood of Thermopylae, near the Polyandrium: Opoeis, metropolis of the Locrians of righteous laws, mourns for these who perished in defence of Greece against the Medes. It is about fifteen stadia distant from the sea, and sixty from the seaport. Cynus is the seaport, a cape which forms the end of the Opuntian Gulf, the gulf being about forty stadia in extent. Between Opus and Cynus is a fertile plain; and Cynus lies opposite Aedepsus in Euboea, where are the hot waters of Heracles, and is separated from it by a strait one hundred and sixty stadia wide. Deucalion is said to have lived in Cynus; and the grave of Pyrrha is to be seen there, though that of Deucalion is to be seen at Athens. Cynus is about fifty stadia distant from Mount Cnemis. The island Atalanta is also situated opposite Opus, and bears the same name as the island in front of Attica. It is said that a certain people in Eleia are also called Opuntians, but it is not worth while to mention them, except to say that they are reviving a kinship which exists between them and the Opuntians. Now Homer says that Patroclus was from Opus, and that after committing an involuntary murder he fled to Peleus, but that his father Menoetius remained in his native land; for thither Achilles says that he promised Menoetius to bring back Patroclus when Patroclus should return from the expedition. However, Menoetius was not king of the Opuntians, but Aias the Locrian, whose native land, as they say, was Narycus. They call the man who was slain by Patroclus Aeanes; and both a sacred precinct, the Aeaneium, and a spring, Aeanis, named after him, are to be seen. " 12.3.11 Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces and afterwards by his successors down to Eupator and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third. Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call choenicides; these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Lucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Lucullus kept intact the rest of the citys adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus, whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron, two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica.", 14.1.3 Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles. |
83. Vergil, Aeneis, 1.2, 1.94-1.101, 1.103-1.107, 1.180-1.194, 1.198-1.207, 1.224-1.226, 1.238, 1.257-1.260, 1.278-1.279, 1.291-1.293, 1.418-1.426, 1.437-1.438, 1.613, 2.272-2.277, 2.291-2.292, 2.294-2.295, 2.501-2.502, 2.550-2.558, 4.625-4.627, 6.14-6.41, 6.376-6.397, 6.425-6.476, 6.489-6.493, 6.529, 6.535, 6.540-6.543, 6.640-6.641, 6.644-6.647, 6.657, 6.662-6.678, 6.753-6.899, 8.200-8.204, 8.273-8.274, 8.364-8.365, 8.678-8.731, 10.261, 10.271-10.275, 10.495-10.505 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Aeneas, hero • Bacchus, as deified hero • Catalogue of Heroines • Cult, for heroes • Ovid, Ovid likened to epic hero • Ovid, as epic hero in exile • Parade of Heroes, in Aeneid • Syme, Ronald, 'synecdochic hero' • city-foundation, Parade of Heroes • deified heroes, canon or catalogue of • hero • hero, Homeric Odyssean • hero, culture hero • hero-cult • hero/heroism • heroes • parade of heroes • view, of epic hero • “Review of Heroes,” Found in books: Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 159, 160, 161, 162, 163, 164; Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 1, 100, 104, 117, 153; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 44, 45, 46, 66, 67, 69, 70, 73, 95, 96, 108, 125, 126, 153, 155, 158, 160, 161, 162, 163, 164, 165, 166, 170, 171, 174, 180, 202, 203, 206, 225, 235, 236, 237, 241, 242, 288; Fielding, Transformations of Ovid in Late Antiquity (2017) 57; Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 63; Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 67; Harrison, Brill's Companion to Roman Tragedy (2015) 186; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 190; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 53, 77; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 5; Pandey, The Poetics of Power in Augustan Rome (2018) 15, 119, 153, 154, 155, 156, 157, 158, 160, 161, 200; Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 280; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 79; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 254; Xinyue, Politics and Divinization in Augustan Poetry (2022) 149, 150, 168, 169, 170, 171, 172, 173, 180, 181 1.2 Italiam, fato profugus, Laviniaque venit, 1.94 talia voce refert: O terque quaterque beati, 1.95 quis ante ora patrum Troiae sub moenibus altis, 1.96 contigit oppetere! O Danaum fortissime gentis, 1.97 Tydide! Mene Iliacis occumbere campis, 1.98 non potuisse, tuaque animam hanc effundere dextra, 1.99 saevus ubi Aeacidae telo iacet Hector, ubi ingens, 1.100 Sarpedon, ubi tot Simois correpta sub undis, 1.101 scuta virum galeasque et fortia corpora volvit? 1.104 Franguntur remi; tum prora avertit, et undis, ... velum adversa ferit, fluctusque ad sidera tollit. ductoresque ipsos primum, capita alta ferentis, His ego nec metas rerum nec tempora pono; remigium alarum, posuitque immania templa. Navita quos iam inde ut Stygia prospexit ab unda, proiecere animas. Quam vellent aethere in alto, Hic locus est, partes ubi se via findit in ambas: Quis procul ille autem ramis insignis olivae, Consulis imperium hic primus saevasque secures, Hic Nomadum genus et discinctos Mulciber Afros, 1.2 predestined exile, from the Trojan shore, 1.94 now sails the Tuscan main towards Italy, 1.95 bringing their Ilium and its vanquished powers. 1.96 Uprouse thy gales. Strike that proud navy down! 1.97 Hurl far and wide, and strew the waves with dead! 1.98 Twice seven nymphs are mine, of rarest mould; 1.99 of whom Deiopea, the most fair, 1.100 I give thee in true wedlock for thine own, 1.101 to mate thy noble worth; she at thy side, " 1.104 Then Aeolus: “T is thy sole task, O Queen,", ... 10.497 of men in straits) to wild entreaty turned, 10.498 and taunts, enkindling their faint hearts anew: 10.499 “Whither, my men! O, by your own brave deeds, " 10.500 O, by our lord Evanders happy wars,", 10.501 the proud hopes I had to make my name, 10.502 a rival glory,—think not ye can fly! 10.503 Your swords alone can carve ye the safe way, 10.504 traight through your foes. Where yonder warrior-throng, 10.505 is fiercest, thickest, there and only there, |
84. Vergil, Eclogues, 4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Bacchus, as deified hero • culture hero, as a concept • deified heroes, canon or catalogue of Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 83, 95; Xinyue, Politics and Divinization in Augustan Poetry (2022) 192 " 4 muses of |
85. Apollodorus, Bibliotheca, 2.4.5, 2.7.7, 3.5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Paris (hero), Parnassos, peoples in • Perseus, hero, turning Argive in song • deified heroes, canon or catalogue of • hero • hero-cult • heroine • heroines, kleos of • heroines, names of • kleos, of heroines • names, of heroines Found in books: Bernabe et al., Redefining Dionysos (2013) 410; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 136, 169, 171; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 52; Xinyue, Politics and Divinization in Augustan Poetry (2022) 149 2.4.5 ἐγένοντο δὲ ἐξ Ἀνδρομέδας παῖδες αὐτῷ, πρὶν μὲν ἐλθεῖν εἰς τὴν Ἑλλάδα Πέρσης, ὃν παρὰ Κηφεῖ κατέλιπεν (ἀπὸ τούτου δὲ τοὺς Περσῶν βασιλέας λέγεται γενέσθαι), ἐν Μυκήναις δὲ Ἀλκαῖος καὶ Σθένελος καὶ Ἕλειος 7 -- Μήστωρ τε καὶ Ἠλεκτρύων, καὶ θυγάτηρ Γοργοφόνη, ἣν Περιήρης ἔγημεν. ἐκ μὲν οὖν Ἀλκαίου καὶ Ἀστυδαμείας τῆς Πέλοπος, ὡς δὲ ἔνιοι λέγουσι Λαονόμης τῆς Γουνέως, ὡς δὲ ἄλλοι πάλιν Ἱππονόμης τῆς Μενοικέως, Ἀμφιτρύων ἐγένετο καὶ θυγάτηρ Ἀναξώ, ἐκ δὲ Μήστορος καὶ Λυσιδίκης τῆς Πέλοπος Ἱπποθόη. ταύτην ἁρπάσας Ποσειδῶν καὶ κομίσας ἐπὶ τὰς Ἐχινάδας νήσους μίγνυται, καὶ γεννᾷ Τάφιον, ὃς ᾤκισε Τάφον καὶ τοὺς λαοὺς Τηλεβόας ἐκάλεσεν, ὅτι τηλοῦ τῆς πατρίδος ἔβη. ἐκ Ταφίου δὲ παῖς Πτερέλαος ἐγένετο· τοῦτον ἀθάνατον ἐποίησε Ποσειδῶν, ἐν τῇ κεφαλῇ χρυσῆν ἐνθεὶς τρίχα. Πτερελάῳ δὲ ἐγένοντο παῖδες Χρομίος Τύραννος Ἀντίοχος Χερσιδάμας Μήστωρ Εὐήρης. Ἠλεκτρύων δὲ γήμας τὴν Ἀλκαίου θυγατέρα Ἀναξώ, ἐγέννησε θυγατέρα. μὲν Ἀλκμήνην, παῖδας δὲ Στρατοβάτην 1 -- Γοργοφόνον Φυλόνομον 2 -- Κελαινέα Ἀμφίμαχον Λυσίνομον Χειρίμαχον Ἀνάκτορα Ἀρχέλαον, μετὰ δὲ τούτους καὶ νόθον ἐκ Φρυγίας γυναικὸς Μιδέας 3 -- Λικύμνιον. Σθενέλου δὲ καὶ Νικίππης τῆς Πέλοπος Ἀλκυόνη 1 -- καὶ Μέδουσα, ὕστερον δὲ καὶ Εὐρυσθεὺς ἐγένετο, ὃς καὶ Μυκηνῶν ἐβασίλευσεν. ὅτε γὰρ Ἡρακλῆς ἔμελλε γεννᾶσθαι, Ζεὺς ἐν θεοῖς ἔφη τὸν ἀπὸ Περσέως γεννηθησόμενον τότε βασιλεύσειν Μυκηνῶν, Ἥρα δὲ διὰ 2 -- ζῆλον Εἰλειθυίας 3 -- ἔπεισε τὸν μὲν Ἀλκμήνης τόκον ἐπισχεῖν, Εὐρυσθέα δὲ τὸν Σθενέλου παρεσκεύασε γεννηθῆναι ἑπταμηνιαῖον ὄντα. 2.7.7 διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο. 3.5.2 διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο. " 2.4.5 And he had sons by Andromeda: before he came to Greece he had Perses, whom he left behind with Cepheus ( and from him it is said that the kings of Persia are descended); and in Mycenae he had Alcaeus and Sthenelus and Heleus and Mestor and Electryon, and a daughter Gorgophone, whom Perieres married. Alcaeus had a son Amphitryon and a daughter Anaxo by Astydamia, daughter of Pelops; but some say he had them by Laonome, daughter of Guneus, others that he had them by Hipponome, daughter of Menoeceus; and Mestor had Hippothoe by Lysidice, daughter of Pelops. This Hippothoe was carried off by Poseidon, who brought her to the Echinadian Islands, and there had intercourse with her, and begat Taphius, who colonized Taphos and called the people Teleboans, because he had gone far from his native land. And Taphius had a son Pterelaus, whom Poseidon made immortal by implanting a golden hair in his head. And to Pterelaus were born sons, to wit, Chromius, Tyrannus, Antiochus, Chersidamas, Mestor, and Eueres. Electryon married Anaxo, daughter of Alcaeus, and begat a daughter Alcmena, and sons, to wit, Stratobates, Gorgophonus, Phylonomus, Celaeneus, Amphimachus, Lysinomus, Chirimachus, Anactor, and Archelaus; and after these he had also a bastard son, Licymnius, by a Phrygian woman Midea . Sthenelus had daughters, Alcyone and Medusa, by Nicippe, daughter of Pelops; and he had afterwards a son Eurystheus, who reigned also over Mycenae . For when Hercules was about to be born, Zeus declared among the gods that the descendant of Perseus then about to be born would reign over Mycenae, and Hera out of jealousy persuaded the Ilithyias to retard Alcmenas delivery, and contrived that Eurystheus, son of Sthenelus, should be born a seven-month child.", 2.7.7 Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oechalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Cenaeum, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis : and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oeta, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. 3.5.2 Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts. |
86. Apollodorus, Epitome, 6.9-6.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Automata (Hero of Alexandria) • Hero of Alexandria • Heroe, heroic Found in books: Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 585 6.9 ἄπρακτος δὲ ὑποστρέψας, ὡς πάντων χαριζομένων τῷ βασιλεῖ Ἀγαμέμνονι, μεθʼ οὗ τὸν Παλαμήδην ἀνεῖλεν Ὀδυσσεύς, παραπλέων τὰς χώρας τὰς Ἑλληνίδας παρεσκεύασε τὰς τῶν Ἑλλήνων γυναῖκας μοιχευθῆναι, Κλυταιμνήστραν Αἰγίσθῳ, Αἰγιάλειαν τῷ Σθενέλου Κομήτῃ, τὴν Ἰδομενέως Μήδαν ὑπὸ Λεύκου·, 6.10 ἣν καὶ ἀνεῖλε Λεῦκος ἅμα Κλεισιθύρᾳ 2 -- τῇ θυγατρὶ ταύτης ἐν τῷ ναῷ 3 -- προσφυγούσῃ, καὶ δέκα πόλεις ἀποσπάσας 4 -- τῆς Κρήτης ἐτυράννησε· καὶ μετὰ τὸν Τρωικὸν πόλεμον καὶ τὸν Ἰδομενέα κατάραντα τῇ Κρήτῃ ἐξήλασε. 6.9 but when he returned unsuccessful ( for they all favoured King Agamemnon, who had been the accomplice of Ulysses in the murder of Palamedes), he coasted along the Grecian lands and contrived that the wives of the Greeks should play their husbands false, Clytaemnestra with Aegisthus, Aegialia with Cometes, son of Sthenelus, and Meda, wife of Idomeneus, with Leucus. " 6.10 But Leucus killed her, together with her daughter Clisithyra, who had taken refuge in the temple; and having detached ten cities from Crete he made himself tyrant of them; and when after the Trojan war Idomeneus landed in Crete, Leucus drove him out. See Frazers Appendix to Apollodorus, “The vow of Idomeneus.”" |
87. Arrian, Anabasis of Alexander, 2.5.9 (1st cent. CE - missingth cent. CE) Tagged with subjects: • Bellerophontes, mythical hero • Glaukos, mythical hero • Perseus, mythical hero • Sarpedon, mythical hero • hero Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476; Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 182 αὐτὸς δὲ σὺν τοῖς πεζοῖς καὶ τῇ ἴλῃ τῇ βασιλικῇ ἐς Μάγαρσον ἧκεν καὶ τῇ Ἀθηνᾷ τῇ Μαγαρσίδι ἔθυσεν. ἔνθεν δὲ ἐς Μαλλὸν ἀφίκετο καὶ Ἀμφιλόχῳ ὅσα ἥρωι ἐνήγισε· καὶ στασιάζοντας καταλαβὼν τὴν στάσιν αὐτοῖς κατέπαυσε· καὶ τοὺς φόρους, οὓς βασιλεῖ Δαρείῳ ἀπέφερον, ἀνῆκεν, ὅτι Ἀργείων μὲν Μαλλωταὶ ἄποικοι ἦσαν, αὐτὸς δὲ ἀπʼ Ἄργους τῶν Ἡρακλειδῶν εἶναι ἠξίου. NA> |
88. Clement of Rome, 1 Clement, 55.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Judaism/Jewish, Female heroes • heresy, heroes, martyrs as • identity construction, martyrs as heroes in chain of tradition Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 298; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159 Ἵνα δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν. πολλοὶ βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύσωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας: πολλοὶ ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον. NA> |
89. Epictetus, Discourses, 2.44-2.45 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • hero, moral • heroes Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 653; Wynne, Horace and the Gift Economy of Patronage (2019) 149 NA> |
90. Hero of Alexandria, Automatopoetica (De Automatis), 22.3-22.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Automata (Hero of Alexandria) • Hero of Alexandria Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 585; Lightfoot, Wonder and the Marvellous from Homer to the Hellenistic World (2021) 214 NA> |
91. Josephus Flavius, Against Apion, 2.233 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Masada, heroes, • Motifs (Thematic), Martyrs as Heroes Found in books: Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 128; Schwartz, 2 Maccabees (2008) 305 " 2.233 ὃν ἔγωγε νομίζω τινὰς κρατήσαντας ἡμῶν οὐχ ὑπὸ μίσους προσφέρειν τοῖς ὑποχειρίοις, ἀλλὰ ὡς θαυμαστόν τι θέαμα βουλομένους ἰδεῖν, εἴ τινές εἰσιν ἄνθρωποι μόνον εἶναι κακὸν αὐτοῖς πεπιστευκότες, εἰ πρᾶξαί τι παρὰ τοὺς ἑαυτῶν νόμους εἰ λόγον εἰπεῖν παρ ἐκείνοις παραβιασθεῖεν." 2.233 Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. |
92. Mishnah, Avot, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Gibor-Hero • Hero • heroes and heroism Found in books: Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 144; Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 121; Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 234 4.1 רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ: 4.1 Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his evil inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30). |
93. New Testament, Acts, 11.28, 19.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Heroe (hêroe) • cult of gods, goddesses, and heroes, archpriest(ess) • cult of gods, goddesses, and heroes, of the emperor • hero Found in books: Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 363; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 758; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 419 11.28 ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 11.28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. |
94. Plutarch, Aristides, 11.3, 11.8, 19.1-19.2, 21.2-21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Achilles, dual character as both god and hero • Actaeon, hero of Plataea • Amphiaraus, hero of Thebes • Androcrates, hero of Plataea • Democrates, hero of Plataea • Echetlaeus, hero of Athens • Hero • Heroes and heroines, War dead as • Heroes and heroines, of Athens • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Heroes and heroines, of Plataea • Heroes and heroines, of Thebes • Heroes at the Academy • Heroes fallen at Troy • Hippokrates, worshipped as hero • Hypsion, hero of Plataea • Leucon, hero of Plataea • Phylacus, hero of Delphi • Pisander, hero of Plataea • Polyidus, hero of Plataea • Protesilaus, hero of Elaeus • Pto(i)os, hero • Roman "hero-cults", sacrifices and rituals • Teneros, Theban hero • Teneros, Theban hero, birth of at Ismenion • Theseus, hero of Athens • grave, of hero • heroes and heroines and battle • tomb, of hero • violent death, and hero-cults • war, and hero-cult Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 95, 96, 102, 124, 262; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 375; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 95; Mikalson, Herodotus and Religion in the Persian Wars (2003) 67, 94, 95, 106, 120, 207, 210, 217; Parker, Polytheism and Society at Athens (2005) 401 11.3 Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. 11.8 ὅπως δὲ μηδὲν ἐλλιπὲς ἔχῃ πρὸς τὴν ἐλπίδα τῆς νίκης ὁ χρησμός, ἔδοξε τοῖς Πλαταιεῦσιν, Ἀριμνήστου γνώμην εἰπόντος, ἀνελεῖν τὰ πρὸς τὴν Ἀττικὴν ὅρια τῆς Πλαταιΐδος καὶ τὴν χώραν ἐπιδοῦναι τοῖς Ἀθηναίοις ὑπὲρ τῆς Ἑλλάδος ἐν οἰκείᾳ κατὰ τὸν χρησμὸν ἐναγωνίσασθαι. 19.1 οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2 ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ. 21.2 κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας·, 21.3 ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. 21.4 εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς. 11.3 But Aristides sent to Delphi and received from the god response that the Athenians would be superior to their foes if they made vows to Zeus, Cithaeronian Hera, Pan, and the Sphragitic nymphs; paid sacrifices to the heroes Androcrates, Leucon, Pisandrus, Damocrates, Hypsion, Actaeon, and Polyidus; and if they sustained the peril of battle on their own soil, in the plain of Eleusinian Demeter and Cora. 11.8 And besides, that the oracle might leave no rift in the hope of victory, the Plataeans voted, on motion of Arimnestus, 326to remove the boundaries of Plataea on the side toward Attica, and to give this territory to the Athenians, that so they might contend in defence of Hellas on their own soil, in accordance with the oracle. 19.1 The contest thus begun in two places, the Lacedaemonians were first to repulse the Persians. Mardonius was slain by a man of Sparta named Arimnestus, who crushed his head with a stone, even as was foretold him by the oracle in the shrine of Amphiaraüs. Thither he had sent a Lydian man, and a Carian beside to the oracle of Trophonius. This latter the prophet actually addressed in the Carian tongue; " 19.2 but the Lydian, on lying down in the precinct of Amphiaraüs, dreamed that an attendant of the god stood by his side and bade him be gone, and on his refusal, hurled a great stone upon his head, insomuch that he died from the blow (so ran the mans dream). These things are so reported. Furthermore, the Lacedaemonians shut the flying Persians up in their wooden stockade. Shortly after this it was that the Athenians routed the Thebans, after slaying three hundred, their most eminent leaders, in the actual battle.", 21.2 These propositions were ratified, and the Plataeans undertook to make funeral offerings annually for the Hellenes who had fallen in battle and lay buried there. And this they do yet unto this day, after the following manner. On the sixteenth of the month Maimacterion (which is the Boeotian Alalcomenius), they celebrate a procession. 21.3 thru 80years of reprintings! âx80x94omits the section number;this is just my guess.WIDTH,120)" onMouseOut="nd();">ºThis is led forth at break of day by a trumpeter sounding the signal for battle; waggons follow filled with myrtle-wreaths, then comes a black bull, then free-born youths carrying libations of wine and milk in jars, and pitchers of oil and myrrh (no slave may put hand to any part of that ministration, because the men thus honoured died for freedom); " 21.4 and following all, the chief magistrate of Plataea, who may not at other times touch iron or put on any other raiment than white, at this time is robed in a purple tunic, carries on high a water-jar from the citys archive chamber, and proceeds, sword in hand, through the midst of the city to the graves;", 21.5 there he takes water from the sacred spring, washes off with his own hands the gravestones, and anoints them with myrrh; then he slaughters the bull at the funeral pyre, and, with prayers to Zeus and Hermes Terrestrial, summons the brave men who died for Hellas to come to the banquet and its copious draughts of blood; next he mixes a mixer of wine, drinks, and then pours a libation from it, saying these words: "Idrink to the men who died for the freedom of the Hellenes." These rites, Isay, are observed by the Plataeans down to this very day. 22 |
95. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Echetlaeus, hero of Athens • Heroes and heroines, of Athens • Theseus, hero of Athens • bones, hero bones • dedications, to Heros Iatros • hero Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 49; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 159; Mikalson, Herodotus and Religion in the Persian Wars (2003) 204, 210; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 220 8.5 παραλαβὼν δʼ οὕτω τὴν νῆσον ὁ Κίμων τοὺς μὲν Δόλοπας ἐξήλασε καὶ τὸν Αἰγαῖον ἠλευθέρωσε, πυνθανόμενος δὲ τὸν παλαιὸν Θησέα τὸν Αἰγέως φυγόντα μὲν ἐξ Ἀθηνῶν εἰς Σκῦρον, αὐτοῦ δʼ ἀποθανόντα δόλῳ διὰ φόβον ὑπὸ Λυκομήδους τοῦ βασιλέως, ἐσπούδασε τὸν τάφον ἀνευρεῖν. 8.6 καὶ γὰρ ἦν χρησμὸς Ἀθηναίοις τὰ Θησέως λείψανα κελεύων ἀνακομίζειν εἰς ἄστυ καὶ τιμᾶν ὡς ἥρωα πρεπόντως, ἀλλʼ ἠγνόουν ὅπου κεῖται, Σκυρίων οὐχ ὁμολογούντων οὐδʼ ἐώντων ἀναζητεῖν. τότε δὴ πολλῇ φιλοτιμίᾳ τοῦ σηκοῦ μόγις ἐξευρεθέντος, ἐνθέμενος ὁ Κίμων εἰς τὴν αὑτοῦ τριήρη τὰ ὀστᾶ καὶ τἆλλα κοσμήσας μεγαλοπρεπῶς κατήγαγεν εἰς τὴν αὐτοῦ διʼ ἐτῶν σχεδὸν τετρακοσίων. ἐφʼ ᾧ καὶ μάλιστα πρὸς αὐτὸν ἡδέως ὁ δῆμος ἔσχεν. 8.5 The robbers, in terror, sent a letter to Cimon, urging him to come with his fleet to seize the city, and they would give it up to him. In this manner Cimon got possession of the island, drove out the Dolopians, and made the Aegean a free sea. On learning that the ancient Theseus, son of Aegeus, had fled in exile from Athens to Scyros, but had been treacherously put to death there, through fear, by Lycomedes the king, Cimon eagerly sought to discover his grave. " 8.6 For the Athenians had once received an oracle bidding them bring back the bones of Theseus to the city and honour him as became a hero, but they knew not where he lay buried, since the Scyrians would not admit the truth of the story, nor permit any search to be made. Now, however, Cimon set to work with great ardour, discovered at last the hallowed spot, had the bones bestowed in his own trireme, and with general pomp and show brought them back to the heros own country after an absence of about four hundred years. This was the chief reason why the people took kindly to him." |
96. Plutarch, Demetrius, 26.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • eponymous heroes • marriage customs, of gods and heroes Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 141; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 42 26.3 διὸ καὶ Φιλιππίδης τὸν Στρατοκλέα λοιδορῶν ἐποίησεν· ὁ τὸν ἐνιαυτὸν συντεμὼν εἰς μῆνʼ ἕνα, καὶ περὶ τῆς ἐν τῷ Παρθενῶνι κατασκηνώσεως· ὁ τὴν ἀκρόπολιν πανδοκεῖον ὑπολαβὼν καὶ τὰς ἑταίρας εἰσαγαγὼν τῇ παρθένῳ. 26.3 Hence Philippides, in his abuse of Stratocles, wrote:âx80x94 "Who abridged the whole year into a single month," and with reference to the quartering of Demetrius in the Parthenon:âx80x94 "Who took the acropolis for a caravansery, 901And introduced to its virgin goddess his courtesans." 27 |
97. Plutarch, Virtues of Women, 255e (1st cent. CE - 2nd cent. CE) Tagged with subjects: • cult, and heroines • heroes, definition of • heroines, and cult • heroines, and lamentation • heroines, as paradigms • heroines, definition of • heros, Eleusis • lamentation, and heroines • mortal side of hero • paradigms, heroines as Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 334; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 35, 49 255e They rendered heroic honours to Lampsace at first; later they voted to offer sacrifice to her as to a goddess, and so they continue to do. XIX.Aretaphila Aretaphila, of Cyrene, was not born long years ago, but in the crucial times of Mithradates; she displayed, however, a bravery and an achievement which may well rival the counsel of the heroines of olden time. She was the daughter of Aeglator and the wife of Phaedimus, both men of note. She had beautiful features, and was reputed to be unusually sensible and not deficient in political wisdom, but the common misfortunes of her country brought her into prominence. |
98. Plutarch, Pelopidas, 21.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Cychreus, hero of Athens • Echetlaeus, hero of Athens • Essenes, martyr as hero • Heroes and heroines, of Athens • Theseus, hero of Athens • heresy, heroes, martyrs as • identity construction, martyrs as heroes in chain of tradition • martyrs as heroes Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 288, 289, 290; Mikalson, Herodotus and Religion in the Persian Wars (2003) 79, 210 21.3 ἔτι δὲ τοὺς ὑπὸ Θεμιστοκλέους σφαγιασθέντας Ὠμηστῇ Διονύσῳ πρὸ τῆς ἐν Σαλαμῖνι ναυμαχίας· ἐκείνοις γὰρ ἐπιμαρτυρῆσαι τὰ κατορθώματα· τοῦτο δέ, ὡς Ἀγησίλαον ἀπὸ τῶν αὐτῶν Ἀγαμέμνονι τόπων ἐπὶ τοὺς αὐτοὺς στρατευόμενον πολεμίους ᾔτησε μὲν ἡ θεὸς τὴν θυγατέρα σφάγιον καὶ ταύτην εἶδε τὴν ὄψιν ἐν Αὐλίδι κοιμώμενος, ὁ δʼ οὐκ ἔδωκεν, ἀλλʼ ἀπομαλθακωθεὶς κατέλυσε τὴν στρατείαν ἄδοξον καὶ ἀτελῆ γενομένην. 21.3 and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. |
99. Plutarch, Greek Questions, 297d (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Lindos, hero • cult, and heroines • heroines, and cult • heroines, and nature • nature, and heroines Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 245; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 43 NA> |
100. Plutarch, Sertorius, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Hercules, hero • Hercules, hero, Labors of • oral forms, folk heroes Found in books: Richlin, Slave Theater in the Roman Republic: Plautus and Popular Comedy (2018) 459; Roller, A Guide to the Geography of Pliny the Elder (2022) 251 NA> |
101. Plutarch, Themistocles, 8.2, 15.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Ajax, hero of Salamis • Athenians, trust in gods and heroes • Autonous, hero of Delphi • Echetlaeus, hero of Athens • Hero • Heroes and heroines • Heroes and heroines, of Aegina • Heroes and heroines, of Athens • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Peleus, hero of Aegina • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Telamon, hero of Aegina • Theseus, hero of Athens • hero Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 95; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 159; Mikalson, Herodotus and Religion in the Persian Wars (2003) 71, 77, 130 ἐν δʼ Ἰσθμῷ Σίνιν τὸν πιτυοκάμπτην ᾧ τρόπῳ πολλοὺς ἀνῄρει, τούτῳ διέφθειρεν αὐτός, οὐ μεμελετηκὼς οὐδʼ εἰθισμένος, ἐπιδείξας δὲ τὴν ἀρετὴν ὅτι καί τέχνης περίεστι καὶ μελέτης ἁπάσης. ἦν δὲ τῷ Σίνιδι καλλίστη καὶ μεγίστη θυγάτηρ, ὄνομα Περιγούνη. ταύτην τοῦ πατρὸς ἀνῃρημένου φυγοῦσαν ἐζήτει περιϊὼν ὁ Θησεύς· ἡ δʼ εἰς τόπον ἀπελθοῦσα λόχμην ἔχοντα πολλὴν στοιβήν τε πλείστην καὶ ἀσφάραγον, ἀκάκως πάνυ καὶ παιδικῶς ὥσπερ αἰσθανομένων δεομένη προσεύχετο μεθʼ ὅρκων, ἂν σώσωσιν αὐτὴν καὶ ἀποκρύψωσι, μηδέποτε λυμανεῖσθαι μηδὲ καύσειν. ὀλίγῳ δὲ ὕστερον ἧκον ἐκ Κρήτης τὸ τρίτον οἱ τὸν δασμὸν ἀπάξοντες. ὅτι μὲν οὖν Ἀνδρόγεω περὶ τὴν Ἀττικὴν ἀποθανεῖν δόλῳ δόξαντος, ὅ τε Μίνως πολλὰ κακὰ πολεμῶν εἰργάζετο τοὺς ἀνθρώπους καὶ τὸ δαιμόνιον ἔφθειρε τὴν χώραν (ἀφορία τε γὰρ καὶ νόσος ἐνέσκηψε πολλὴ καὶ ἀνέδυσαν οἱ ποταμοί), καὶ τοῦ θεοῦ προστάξαντος ἱλασαμένοις τὸν Μίνω καὶ διαλλαγεῖσι λωφήσειν τὸ μήνιμα καὶ τῶν κακῶν ἔσεσθαι παῦλαν, ἐπικηρυκευσάμενοι καὶ δεηθέντες ἐποιήσαντο συνθήκας ὥστε πέμπειν διʼ ἐννέα ἐτῶν δασμὸν ἠϊθέους ἑπτὰ καὶ παρθένους τοσαύτας, ὁμολογοῦσιν οἱ πλεῖστοι τῶν συγγραφέων· NA> |
102. Plutarch, Theseus, 4.1, 16.2, 19.4, 36.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Aeneas, Homeric hero • Autolykos, Argonaut hero • Dionysos, and heroines • Hero • Hippokrates, worshipped as hero • Orestes (mythological hero) • Paris (hero), Parnassos, peoples in • Pelops (mythological hero) • Perseus, mythical hero • Theseus, mythical hero • bones, hero bones • childbearing, and heroines • cult, hero-cults • eponymous hero • eponymous hero, fights Eleusinians • eponymous hero, king • eponymous hero, sacrifices daughters • hero • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones • heroines, and Dionysos • heroines, andchildbearing • heroines, kleos of • heroines, names of • heroines, rescue of • kleos, of heroines • names, of heroines • rescue, of heroines • tomb, of hero Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 49; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 388; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 92, 100; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 138; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 4, 10, 18; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 159; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 55, 125, 126; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 475; Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 69 τεκούσης δὲ τῆς Αἴθρας υἱόν, οἱ μὲν εὐθὺς ὀνομασθῆναι Θησέα λέγουσι διὰ τὴν τῶν γνωρισμάτων θέσιν, οἱ δὲ ὕστερον Ἀθήνησι παῖδα θεμένου τοῦ Αἰγέως αὐτόν. τρεφόμενον δὲ ὑπὸ τοῦ Πιτθέως ἐπιστάτην ἔχειν καὶ παιδαγωγὸν ὄνομα Κοννίδαν, ᾧ μέχρι νῦν Ἀθηναῖοι μιᾷ πρότερον ἡμέρᾳ τῶν Θησείων κριὸν ἐναγίζουσι, μεμνημένοι καὶ τιμῶντες πολὺ δικαιότερον ἢ Σιλανίωνα τιμῶσι καὶ Παρράσιον, εἰκόνων Θησέως γραφεῖς καὶ πλάστας γενομένους. Ἀριστοτέλης δὲ καὶ αὐτὸς ἐν τῇ Βοττιαίων πολιτείᾳ δῆλός ἐστιν οὐ νομίζων ἀναιρεῖσθαι τοὺς παῖδας ὑπὸ τοῦ Μίνω, ἀλλὰ θητεύοντας ἐν τῇ Κρήτῃ καταγηράσκειν· καί ποτε Κρῆτας εὐχὴν παλαιὰν ἀποδιδόντας ἀνθρώπων ἀπαρχὴν εἰς Δελφοὺς ἀποστέλλειν, τοῖς δὲ πεμπομένοις ἀναμιχθέντας ἐκγόνους ἐκείνων συνεξελθεῖν· ὡς δὲ οὐκ ἦσαν ἱκανοὶ τρέφειν ἑαυτοὺς αὐτόθι, πρῶτον μὲν εἰς Ἰταλίαν διαπερᾶσαι κἀκεῖ κατοικεῖν περὶ τὴν Ἰαπυγίαν, ἐκεῖθεν δὲ αὖθις εἰς Θρᾴκην κομισθῆναι καὶ κληθῆναι Βοττιαίους· διὸ τὰς κόρας τῶν Βοττιαίων θυσίαν τινὰ τελούσας ἐπᾴδειν·ἴωμεν εἰς Ἀθήνας.ἔοικε γὰρ ὄντως χαλεπὸν εἶναι φωνὴν ἐχούσῃ πόλει καὶ μοῦσαν ἀπεχθάνεσθαι. ἰδίως δέ πως καὶ περιττῶς ὁ Κλείδημος ἀπήγγειλε περὶ τούτων, ἄνωθέν ποθεν ἀρξάμενος, ὅτι δόγμα κοινὸν ἦν Ἑλλήνων μηδεμίαν ἐκπλεῖν τριήρη μηδαμόθεν ἀνδρῶν πέντε πλείονας δεχομένην· τὸν δὲ ἄρχοντα τῆς Ἀργοῦς Ἰάσονα μόνον περιπλεῖν περιπλεῖν Sintenis and Bekker assume a lacuna after this word. A Bodleian MS. (B a ) has τριήρει πλήρει ἀνδρῶν ἱκανῶν ( with a trireme fully manned ). ἐξείργοντα τῆς θαλάττης τὰ λῃστήρια. Δαιδάλου δὲ πλοίῳ φυγόντος εἰς Ἀθήνας, Μίνως παρὰ τὰ δόγματα μακραῖς ναυσὶ διώκων ὑπὸ χειμῶνος εἰς Σικελίαν ἀπηνέχθη κἀκεῖ κατέστρεψε τὸν βίον. μετὰ δὲ τὰ Μηδικὰ Φαίδωνος ἄρχοντος μαντευομένοις τοῖς Ἀθηναίοις ἀνεῖλεν ἡ Πυθία τὰ Θησέως ἀναλαβεῖν ὀστᾶ καὶ θεμένους ἐντίμως παρʼ αὑτοῖς φυλάττειν. ἦν δὲ καὶ λαβεῖν ἀπορία καὶ γνῶναι τὸν τάφον ἀμιξίᾳ καὶ χαλεπότητι τῶν ἐνοικούντων Δολόπων. οὐ μὴν ἀλλὰ Κίμων ἑλὼν τὴν νῆσον, ὡς ἐν τοῖς περὶ ἐκείνου γέγραπται, καὶ φιλοτιμούμενος ἐξανευρεῖν, ἀετοῦ τινα τόπον βουνοειδῆ κόπτοντος, ὥς φασι, τῷ στόματι καὶ διαστέλλοντος τοῖς ὄνυξι θείᾳ τινὶ τύχῃ συμφρονήσας ἀνέσκαψεν. NA> |
103. Seneca The Younger, Thyestes, 682, 720-721 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Theseus (hero) • hero Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 226; Harrison, Brill's Companion to Roman Tragedy (2015) 248, 325 NA> |
104. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 3.17, 5.19.2, 6.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Leucippe, fictional heroine, • hero • hero (heroes, heroic) • rape, heroine threatened with Found in books: Bowersock, Fiction as History: Nero to Julian (1997) 106, 107; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 256; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 213; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 112, 154 NA> |
105. Alciphron, Letters, 2.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: • Hero • despair, of hero Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 180; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 38 2.9 Pratinas to Epigonus: When the noonday heat was at its height, I selected a pine-tree, which was swept by the wind and exposed to the breeze, and threw myself beneath its shade to escape from the sweltering heat. While I was cooling myself very comfortably, the idea came into my head to try a little music. I took up my pipe; I gently moved my tongue up and down its reeds, and played a sweet pastoral melody. Meanwhile, all my goats collected round me from all directions, enchanted, I know not why, by the sweet strains. They forgot to browse upon the arbutus and asphodel, and gave no thought to anything but the music. At that time I was like the son of Calliope in the midst of the Edonians. My only object in communicating to you this pleasant story is to let a friend know that I have a flock of goats which is exceedingly fond of music and knows how to appreciate it. |
106. Chariton, Chaereas And Callirhoe, 1.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: • Musaeus, Hero and Leander • heroine powerful character of Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 435; Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 267 NA> |
107. Clement of Alexandria, Exhortation To The Greeks, 4.49.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: • deification, heroes, individuals • deification, heroes, ruler • hero cult • heroization, individuals as heroes Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 76 NA> |
108. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Achilles, dual character as both god and hero • Herakles, dual character as both god and hero • Heroes fallen at Troy • deification, heroes, individuals • deification, heroes, ruler • hero cult • heroization, individuals as heroes • tomb, of hero Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 99; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 187; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 76 " 17 At Alexanders court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexanders; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a Gods son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the Kings favour." |
109. Lucian, The Passing of Peregrinus, 27-30, 39-41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • deification, heroes, individuals • deification, heroes, ruler • hero (heroes, heroic) • hero cult • heroization, individuals as heroes Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 185; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 186; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 76, 77, 78 27 he has changed his name to Phoenix; that Indian bird being credited with bringing a prolonged existence to an end upon a pyre. He tells strange tales too, and quotes oracles — guaranteed old — to the effect that he is to be a guardian spirit of the night. Evidently he has conceived a fancy for an altar, and 28 looks to have his statue set up, all of gold. And upon my word it is as likely as not that among the simple vulgar will be found some to declare that Proteus has cured them of the ague, and that in the darkness they have met with the "guardian spirit of the night." And as the ancient Proteus, the son of Zeus, the great original, had the gift of prophecy, I suppose these precious disciples of the modern one will be for getting up an oracle and a shrine upon the scene of cremation. Mark my words: we shall find we have got Protean priests of the scourge; priests of the branding-iron; priests of some strange thing or other; or — who knows? — nocturnal rites in his honour, with a torchlight, " 29 procession about the pyre. I heard but now, from a friend, of Theageness producing a prophecy of the Sibyl on this subject: he quoted the very words: What time the noblest of the Cynic host Within the Thunderers court shall light a fire, And leap into its midst, and thence ascend To great Olympus — then shall all mankind, Who eat the furrows fruit, give honour due To the Night-wanderer. His seat shall be Hard by Hephaestus and lord Heracles. paragraph continues", 30 Thats the oracle that Theagenes says he heard from the Sibyl. Now Ill give him one of Baciss on the same subject. Bacis speaks very much to the point as follows: What time the Cynic many-named shall leap, Stirred in his heart with mad desire for fame, Into hot fire — then shall the Fox-dogs all, His followers, go hence as went the Wolf. And him that shuns Hephaestus fiery might Th Achaeans all shall straightway slay with stones; Lest, cool in courage, he essay warm words, Stuffing with gold of usury his scrip; For in fair Patrae he hath thrice five talents. What say you, friends? Can Bacis turn an oracle too, as well as the Sibyl? Apparently it is time for the esteemed followers of Proteus to select their spots for "evaporation," as they call burning. A universal shout from the audience greeted this conclusion: " 39 may well end upon the pyre! At this point I met a number of people coming out to assist at the spectacle, thinking to find Proteus still alive; for among the various rumours of the preceding day, one had been, that before entering the fire he was to greet the rising sun, which to be sure is said to be the Brahmin practice. Most of them turned back when I told them that all was over; all but those enthusiasts who could not rest without seeing the identical spot, and snatching some relic from the flames. After this, you may be sure, my work was cut out for me: I had to tell them all about it, and to undergo a minute cross-examination from everybody. If it was some one I liked the look of, I confined myself to plain prose, as in the present narrative: but for the benefit of the curious simple, I put in a few dramatic touches on my own account. No sooner had Proteus thrown himself upon the kindled pyre, than there was a tremendous earthquake, I informed them; the ground rumbled beneath us; and a vulture flew out from the midst of the flames, and away into the sky, exclaiming in human accents I rise from Earth, I seek Olympus. They listened with amazement and shuddering reverence. Did the vulture fly East or West? they wanted to know. I answered whichever came uppermost.", 40 On getting back to Olympia, I stopped to listen to an old man who was giving an account of these proceedings; a credible witness, if ever there was one, to judge by his long beard and dignified appearance in general. He told us, among other things, that only a short time before, just after the cremation, Proteus had appeared to him in white raiment; and that he had now left him walking with serene countece in the Heptaphonon stoa, crowned with olive; and on the top of all this he brought in the vulture, solemnly swore that he had seen it himself flying away from the pyre, — my own vulture, which I had but just let fly, as a satire on crass stupidity! Only think what work we shall have with him hereafter! " 41 Significant bees will settle on the spot; grasshoppers beyond calculation will chirrup; crows will perch there, as over Hesiods grave, — and all the rest of it. As for statues, several, I know, are to be put up at once, by Elis and other places, to which, I understand, he had sent letters. These letters, they say, were dispatched to almost all cities of any importance: they contain certain exhortations and schemes of reform, as it were a legacy. Certain of his followers were specially appointed by him for this service: Couriers to the Grave and Grand Deputies of the Shades were to be their titles. Such was the end of this misguided man; one who, to give", |
110. Lucian, Parliament of The Gods, 7.14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Sardinia, incubation at sleeping heroes sanctuary(?) • deification, heroes, individuals • deification, heroes, ruler • hero cult • heroes • heroization, individuals as heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 179, 187; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 71, 76 6 ZEUS: Now, Momus, I see what you are coming to: but you will kindly leave Asclepius and Heracles alone. Asclepius is a physician, and restores the sick; he is More worth than many men. And Heracles is my own son, and purchased his immortality with many toils. So not one word against either of them. MOMUS: Very well, sir; as you wish, though I had something to say on that subject, too. You will excuse my remarking, at any rate, that they have something of a scorched appearance still. With reference to yourself, sir, a good deal might be said, if I could feel at liberty — — — Zeus. Oh, as regards myself, you are, — perfectly at liberty. What, then, I am an interloper too, am I? MOMUS: Worse than that, according to what they say in Crete: your tomb is there on view. Not that I believe them, any more than I believe that Aegium story, about your being a changeling. " 8 ort, and turned your attention to the daughters of Earth, all the rest have followed suit; and the scandalous part of it is, that the Goddesses are just as bad as the Gods. of the cases of Anchises, Tithonus, Endymion, Iasion, and others, I need say nothing; they are familiar to every one, and it would be tedious to expatiate further. ZEUS: Now I will have no reflections on Ganymedes antecedents; I shall be very angry with you, if you hurt the boys feelings. MOMUS: Ah; and out of consideration for him I suppose I must also abstain from any reference to the eagle, which is now a God like the rest of us, perches upon the royal sceptre, and may be expected at any moment to build his nest upon the head of Majesty? — Well, you must allow me Attis, Corybas, and Sabazius:", 12 MOMUS: Trophonius and Amphilochus come next. The thought of the latter, in particular, causes my blood to boil: the father is a matricide and an outcast, and the son, if you please, sets up for a prophet in Cilicia, and retails information — usually incorrect — to a believing public at the rate of twopence an oracle. That is how Apollo here has fallen into disrepute: already every stone and every altar gives oracles, whenever some quack, and there are many, sprinkles it with oil, and has a garland or two. Fever patients may now be cured either at Olympia by the statue of Polydamas the athlete, or in Thasos by that of Theagenes. Hector receives sacrifice at Troy: Protesilaus just across the water on Chersonese. Ever since the number of Gods has thus multiplied, perjury and shrine-robbery have been on the increase. In short, men do not care two straws about us; nor can I blame them. That is all I have to say on the subject of bastards and new importations. |
111. Lucian, Dialogues of The Dead, 13.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • deification, heroes, ruler • hero cult Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 186; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 77 NA> |
112. Lucian, Zeus Rants, 32 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • hero cult • heroes Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 179; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 71 NA> |
113. Lucian, A True Story, 2.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • hero cults • heroes Found in books: Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 56; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 79 NA> |
114. Pausanias, Description of Greece, 1.4.4-1.4.5, 1.14.6, 1.15.3, 1.26.5, 1.28.4, 1.32.3-1.32.5, 1.34.3, 1.43.3, 2.10.1, 2.11.7, 2.20.4, 2.22.1, 2.25.9, 3.12.7, 3.13.7, 3.15.8, 3.16.3, 3.16.7, 4.1.5-4.1.7, 4.31.7-4.31.8, 4.32.3, 4.34.11, 5.13.1-5.13.4, 5.16.6-5.16.7, 6.6.7-6.6.11, 6.11.2-6.11.9, 6.20.4-6.20.5, 6.26.1, 7.2.8-7.2.9, 7.18.11-7.18.13, 7.20.9, 7.21.6-7.21.7, 8.4.8, 9.1.1, 9.12.3-9.12.4, 9.34.1-9.34.2, 9.39, 10.4.3, 10.4.10, 10.8.1, 10.8.7, 10.10.1, 10.10.3-10.10.5, 10.19.4, 10.32.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Acamas, hero of Athens • Achilles, dual character as both god and hero • Aeacidae, heroes of Aegina • Aeacus, hero of Aegina • Aegeus, hero of Athens • Ajax, hero of Salamis • Amphictyon (mythological hero) • Amphilochos, mythical hero and seer • Antiochus, hero of Athens • Aristophanes, Heroes • Athena, as rival of heroines • Athena, heroes, special relationship with • Athenians, trust in gods and heroes • Autolykos, Argonaut hero • Autonous, hero of Delphi • Blood, poured on the hero's tomb • Boiotos, eponym hero • Cecrops, hero of Athens • Codrus, hero of Athens • Cult, for heroes • Dionysos, and heroines • Echetlaeus (local hero), • Echetlaeus, hero of Athens • Eponymous heroes (tribal) • Erechtheus, hero of Athens • Hera, as rival of heroines • Herakles (god/mythological hero) • Herakles, dual character as both god and hero • Hero-Doctor • Heroes and heroines • Heroes and heroines, War dead as • Heroes and heroines, of Aegina • Heroes and heroines, of Athens • Heroes and heroines, of Athens (eponymous) • Heroes and heroines, of Delphi • Heroes and heroines, of Elaeus • Heroes and heroines, of Sparta • Heroes and heroines, of Tegea • Heroes at the Academy • Heroes fallen at Troy • Heros Iatros • Heros Sosipolis • Hippokrates, worshipped as hero • Hippothoön, hero of Athens • Hyperpedios, heroines of • Itonos, hero-king of Thessalians • Kaukon (mythological hero) • Kephalos (hero) • Kyzikos, city, Kyzikos, hero • Leos, hero of Athens • Lynkeus (Argive hero) • Marathon, hero of Athens • Neleus, hero of Athens • Oedipus (mythological hero) • Oenus, hero of Athens • Olympian gods, heroes and • Orestes, hero of Sparta • Pandion, hero of Athens • Paris (hero), Parnassos, peoples in • Peleus, hero of Aegina • Pelops (mythological hero) • Perseus, hero • Perseus, hero, turning Argive in song • Phylacus, hero of Delphi • Protesilaus, hero of Elaeus • Pylochos, heroines of • Roman "hero-cults", sacrifices and rituals • Samos, eponymous hero • Sosineos, as a hero in Thorikos • Sosipolis, as a hero in Elis • Talthybius, hero of Sparta • Telamon, hero of Aegina • Teneros, Theban hero • Theseus, hero of Athens • Thorikos, heroines of • Tritopatores, Tronis, cult of the Heros Archegetes at • action, taken by heroines • antagonism, between goddesses and heroines • as father of heroes • athletes, worshipped as heroes • bones, hero bones • bones, of hero • cult of gods, goddesses, and heroes, royal cults • cult, and heroines • cult, hero cult • cult, hero-cults • eponymous hero • eponymous hero, fights Eleusinians • eponymous hero, king • eponymous hero, no Panathenaic connection • eponymous hero, sacrifices daughters • eponymous hero, takes on Erichthonios’ roles • founding heroes, Ionian • goddesses, as antagonists of heroines • goddesses, as distinct from heroines • goddesses, as rivals of heroines • goddesses, as sisters of heroines • gods, as distinct from heroes • grave, of hero • hero • hero cult • hero cult, for athletes • hero, • hero, eponymos • hero, worship of • hero-cult • heroes, • heroes, Zeus and • heroes, bird offerings to • heroes, classification of • heroes, paired with heroines • heroes, rarely called Soter • heroes, ritual and • heroes/heroines, hero-cults • heroes/heroines, life and death dichotomy • heroes/heroines, revenants • heroes/heroines, significance of death • heroes/heroines, tombs and funerals • heroes/heroines, traffic in bones • heroine • heroines, actions of • heroines, and Dionysos • heroines, and cult • heroines, and lamentation • heroines, and transitions • heroines, as founders of cities • heroines, as founders of cults • heroines, as paradigms • heroines, as rivals of goddesses • heroines, as sisters of goddesses • heroines, classification of • heroines, eponymous • heroines, names of • heroines, paired with heroes • heroines, rescue of • heros, Eleusis • heros, Tronis • impurity, heroes considered as impure • lamentation, and heroines • mortal side of hero • names, of heroines • paradigms, heroines as • pollution, hero cults • private sacrifices, to heroes • rescue, of heroines • tomb, of hero • violent death, and hero-cults • war, and hero-cult Found in books: Bernabe et al., Redefining Dionysos (2013) 90, 401, 402, 403, 404, 410, 411, 412; Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 38; Bowie, Essays on Ancient Greek Literature and Culture (2021) 54; Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 49; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 14, 34, 275, 384, 386, 389, 390, 402; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 19; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21, 64, 70, 71, 78, 79, 92, 94, 95, 97, 98, 100, 101, 125, 126, 127, 236, 259, 264, 334; Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 38, 39; Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 132; Hitch, Animal sacrifice in the ancient Greek world (2017) 69; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 628, 631, 674, 1153; Jim, Saviour Gods and Soteria in Ancient Greece (2022) 8, 163, 164; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 139, 140, 144, 168, 169, 171, 176, 177, 200, 222, 376; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 17, 90, 133, 134, 146; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 111, 159, 166, 167, 168; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 239, 240, 265; Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 372; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 31, 42, 46, 47, 80, 94, 97, 108, 116, 120, 127, 128, 164, 167; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 205, 522; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 97; Mikalson, Herodotus and Religion in the Persian Wars (2003) 30, 31, 33, 34, 52, 115, 130, 133, 187, 192, 204, 210; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 32; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 186, 187; Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 67, 69, 70, 71; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 200; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 94; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 103 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. 1.4.5 Γαλατῶν δὲ οἱ πολλοὶ ναυσὶν ἐς τὴν Ἀσίαν διαβάντες τὰ παραθαλάσσια αὐτῆς ἐλεηλάτουν· χρόνῳ δὲ ὕστερον οἱ Πέργαμον ἔχοντες, πάλαι δὲ Τευθρανίαν καλουμένην, ἐς ταύτην Γαλάτας ἐλαύνουσιν ἀπὸ θαλάσσης. οὗτοι μὲν δὴ τὴν ἐκτὸς Σαγγαρίου χώραν ἔσχον Ἄγκυραν πόλιν ἑλόντες Φρυγῶν, ἣν Μίδας ὁ Γορδίου πρότερον ᾤκισεν—ἄγκυρα δέ, ἣν ὁ Μίδας ἀνεῦρεν, ἦν ἔτι καὶ ἐς ἐμὲ ἐν ἱερῷ Διὸς καὶ κρήνη Μίδου καλουμένη· ταύτην οἴνῳ κεράσαι Μίδαν φασὶν ἐπὶ τὴν θήραν τοῦ Σιληνοῦ—, ταύτην τε δὴ τὴν Ἄγκυραν εἷλον καὶ Πεσσινοῦντα τὴν ὑπὸ τὸ ὄρος τὴν Ἄγδιστιν, ἔνθα καὶ τὸν Ἄττην τεθάφθαι λέγουσι. 1.14.6 ὑπὲρ δὲ τὸν Κεραμεικὸν καὶ στοὰν τὴν καλουμένην Βασίλειον ναός ἐστιν Ἡφαίστου. καὶ ὅτι μὲν ἄγαλμά οἱ παρέστηκεν Ἀθηνᾶς, οὐδὲν θαῦμα ἐποιούμην τὸν ἐπὶ Ἐριχθονίῳ ἐπιστάμενος λόγον· τὸ δὲ ἄγαλμα ὁρῶν τῆς Ἀθηνᾶς γλαυκοὺς ἔχον τοὺς ὀφθαλμοὺς Λιβύων τὸν μῦθον ὄντα εὕρισκον· τούτοις γάρ ἐστιν εἰρημένον Ποσειδῶνος καὶ λίμνης Τριτωνίδος θυγατέρα εἶναι καὶ διὰ τοῦτο γλαυκοὺς εἶναι ὥσπερ καὶ τῷ Ποσειδῶνι τοὺς ὀφθαλμούς. 1.15.3 τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην. 1.26.5 —ἔστι δὲ καὶ οἴκημα Ἐρέχθειον καλούμενον· πρὸ δὲ τῆς ἐσόδου Διός ἐστι βωμὸς Ὑπάτου, ἔνθα ἔμψυχον θύουσιν οὐδέν, πέμματα δὲ θέντες οὐδὲν ἔτι οἴνῳ χρήσασθαι νομίζουσιν. ἐσελθοῦσι δέ εἰσι βωμοί, Ποσειδῶνος, ἐφʼ οὗ καὶ Ἐρεχθεῖ θύουσιν ἔκ του μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου· γραφαὶ δὲ ἐπὶ τῶν τοίχων τοῦ γένους εἰσὶ τοῦ Βαυταδῶν καὶ—διπλοῦν γάρ ἐστι τὸ οἴκημα— καὶ ὕδωρ ἐστὶν ἔνδον θαλάσσιον ἐν φρέατι. τοῦτο μὲν θαῦμα οὐ μέγα· καὶ γὰρ ὅσοι μεσόγαιαν οἰκοῦσιν, ἄλλοις τε ἔστι καὶ Καρσὶν Ἀφροδισιεῦσιν· ἀλλὰ τόδε τὸ φρέαρ ἐς συγγραφὴν παρέχεται κυμάτων ἦχον ἐπὶ νότῳ πνεύσαντι. καὶ τριαίνης ἐστὶν ἐν τῇ πέτρᾳ σχῆμα· ταῦτα δὲ λέγεται Ποσειδῶνι μαρτύρια ἐς τὴν ἀμφισβήτησιν τῆς χώρας φανῆναι. 1.28.4 καταβᾶσι δὲ οὐκ ἐς τὴν κάτω πόλιν ἀλλʼ ὅσον ὑπὸ τὰ προπύλαια πηγή τε ὕδατός ἐστι καὶ πλησίον Ἀπόλλωνος ἱερὸν ἐν σπηλαίῳ· Κρεούσῃ δὲ θυγατρὶ Ἐρεχθέως Ἀπόλλωνα ἐνταῦθα συγγενέσθαι νομίζουσι. ὡς πεμφθείη Φιλιππίδης ἐς Λακεδαίμονα ἄγγελος ἀποβεβηκότων Μήδων ἐς τὴν γῆν, ἐπανήκων δὲ Λακεδαιμονίους ὑπερβαλέσθαι φαίη τὴν ἔξοδον, εἶναι γὰρ δὴ νόμον αὐτοῖς μὴ πρότερον μαχουμένους ἐξιέναι πρὶν ἢ πλήρη τὸν κύκλον τῆς σελήνης γενέσθαι· τὸν δὲ Πᾶνα ὁ Φιλιππίδης ἔλεγε περὶ τὸ ὄρος ἐντυχόντα οἱ τὸ Παρθένιον φάναι τε ὡς εὔνους Ἀθηναίοις εἴη καὶ ὅτι ἐς Μαραθῶνα ἥξει συμμαχήσων. οὗτος μὲν οὖν ὁ θεὸς ἐπὶ ταύτῃ τῇ ἀγγελίᾳ τετίμηται·, 1.32.3 πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον. 1.32.4 καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι. 1.32.5 συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον. 1.34.3 παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ. 1.43.3 εἰσὶ δὲ τάφοι Μεγαρεῦσιν ἐν τῇ πόλει· καὶ τὸν μὲν τοῖς ἀποθανοῦσιν ἐποίησαν κατὰ τὴν ἐπιστρατείαν τοῦ Μήδου, τὸ δὲ Αἰσύμνιον καλούμενον μνῆμα ἦν καὶ τοῦτο ἡρώων. Ὑπερίονος δὲ τοῦ Ἀγαμέμνονος— οὗτος γὰρ Μεγαρέων ἐβασίλευσεν ὕστατος—τούτου τοῦ ἀνδρὸς ἀποθανόντος ὑπὸ Σανδίονος διὰ πλεονεξίαν καὶ ὕβριν, βασιλεύεσθαι μὲν οὐκέτι ὑπὸ ἑνὸς ἐδόκει σφίσιν, εἶναι δὲ ἄρχοντας αἱρετοὺς καὶ ἀνὰ μέρος ἀκούειν ἀλλήλων. ἐνταῦθα Αἴσυμνος οὐδενὸς τὰ ἐς δόξαν Μεγαρέων δεύτερος παρὰ τὸν θεὸν ἦλθεν ἐς Δελφούς, ἐλθὼν δὲ ἠρώτα τρόπον τίνα εὐδαιμονήσουσι· καί οἱ καὶ ἄλλα ὁ θεὸς ἔχρησε καὶ Μεγαρέας εὖ πράξειν, ἢν μετὰ τῶν πλειόνων βουλεύσωνται. τοῦτο τὸ ἔπος ἐς τοὺς τεθνεῶτας ἔχειν νομίζοντες βουλευτήριον ἐνταῦθα ᾠκοδόμησαν, ἵνα σφίσιν ὁ τάφος τῶν ἡρώων ἐντὸς τοῦ βουλευτηρίου γένηται. 2.10.1 ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν. 2.11.7 τῷ δὲ Ἀλεξάνορι καὶ Εὐαμερίωνι—καὶ γὰρ τούτοις ἀγάλματά ἐστι—τῷ μὲν ὡς ἥρωι μετὰ ἥλιον δύναντα ἐναγίζουσιν, Εὐαμερίωνι δὲ ὡς θεῷ θύουσιν. εἰ δὲ ὀρθῶς εἰκάζω, τὸν Εὐαμερίωνα τοῦτον Περγαμηνοὶ Τελεσφόρον ἐκ μαντεύματος, Ἐπιδαύριοι δὲ Ἄκεσιν ὀνομάζουσι. τῆς δὲ Κορωνίδος ἔστι μὲν καὶ ταύτης ξόανον, καθίδρυται δὲ οὐδαμοῦ τοῦ ναοῦ· θυομένων δὲ τῷ θεῷ ταύρου καὶ ἀρνὸς καὶ ὑὸς ἐς Ἀθηνᾶς ἱερὸν τὴν Κορωνίδα μετενεγκόντες ἐνταῦθα τιμῶσιν. ὁπόσα δὲ τῶν θυομένων καθαγίζουσιν, οὐδὲ ἀποχρᾷ σφισιν ἐκτέμνειν τοὺς μηρούς· χαμαὶ δὲ καίουσι πλὴν τοὺς ὄρνιθας, τούτους δὲ ἐπὶ τοῦ βωμοῦ. 2.20.4 τὸ δὲ μνῆμα τὸ πλησίον Χορείας μαινάδος ὀνομάζουσι, Διονύσῳ λέγοντες καὶ ἄλλας γυναῖκας καὶ ταύτην ἐς Ἄργος συστρατεύσασθαι, Περσέα δέ, ὡς ἐκράτει τῆς μάχης, φονεῦσαι τῶν γυναικῶν τὰς πολλάς· τὰς μὲν οὖν λοιπὰς θάπτουσιν ἐν κοινῷ, ταύτῃ δὲ—ἀξιώματι γὰρ δὴ προεῖχεν—ἰδίᾳ τὸ μνῆμα ἐποίησαν. 2.22.1 τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ. 2.25.9 καταβάντων δὲ ὡς ἐπὶ θάλασσαν, ἐνταῦθα οἱ θάλαμοι τῶν Προίτου θυγατέρων εἰσίν· ἐπανελθόντων δὲ ἐς τὴν λεωφόρον, ἐπὶ Μήδειαν ἐς ἀριστερὰν ἥξεις. βασιλεῦσαι δέ φασιν Ἠλεκτρύωνα ἐν τῇ Μηδείᾳ τὸν πατέρα Ἀλκμήνης· ἐπʼ ἐμοῦ δὲ Μηδείας πλὴν τὸ ἔδαφος ἄλλο οὐδὲν ἐλείπετο. 3.12.7 τοῦ δὲ Ἑλληνίου πλησίον Ταλθυβίου μνῆμα ἀποφαίνουσι· δεικνύουσι δὲ καὶ Ἀχαιῶν Αἰγιεῖς ἐπὶ τῆς ἀγορᾶς, Ταλθυβίου καὶ οὗτοι φάμενοι μνῆμα εἶναι. Ταλθυβίου δὲ τούτου μήνιμα ἐπὶ τῷ φόνῳ τῶν κηρύκων, οἳ παρὰ βασιλέως Δαρείου γῆν τε καὶ ὕδωρ αἰτήσοντες ἐς τὴν Ἑλλάδα ἐπέμφθησαν, Λακεδαιμονίοις μὲν ἐπεσήμαινεν ἐς τὸ δημόσιον, ἐν Ἀθήναις δὲ ἰδίᾳ τε καὶ ἐς ἑνὸς οἶκον ἀνδρὸς κατέσκηψε Μιλτιάδου τοῦ Κίμωνος· ἐγεγόνει δὲ καὶ τῶν κηρύκων τοῖς ἐλθοῦσιν ἐς τὴν Ἀττικὴν ὁ Μιλτιάδης ἀποθανεῖν αἴτιος ὑπὸ Ἀθηναίων. 3.13.7 ἀπαντικρὺ δὲ ἥ τε ὀνομαζομένη Κολώνα καὶ Διονύσου Κολωνάτα ναός, πρὸς αὐτῷ δὲ τέμενός ἐστιν ἥρωος, ὃν τῆς ὁδοῦ τῆς ἐς Σπάρτην Διονύσῳ φασὶ γενέσθαι ἡγεμόνα· τῷ δὲ ἥρωι τούτῳ πρὶν ἢ τῷ θεῷ θύουσιν αἱ Διονυσιάδες καὶ αἱ Λευκιππίδες. τὰς δὲ ἄλλας ἕνδεκα ἃς καὶ αὐτὰς Διονυσιάδας ὀνομάζουσι, ταύταις δρόμου προτιθέασιν ἀγῶνα·, 3.15.8 ἐν Σπάρτῃ δὲ λέσχη τέ ἐστι καλουμένη Ποικίλη καὶ ἡρῷα πρὸς αὐτῇ Κάδμου τοῦ Ἀγήνορος τῶν τε ἀπογόνων, Οἰολύκου τοῦ Θήρα καὶ Αἰγέως τοῦ Οἰολύκου. ποιῆσαι δὲ τὰ ἡρῷα λέγουσι Μαῖσιν καὶ Λαίαν τε καὶ Εὐρώπαν, εἶναι δὲ αὐτοὺς Ὑραίου παῖδας τοῦ Αἰγέως. ἐποίησαν δὲ καὶ τῷ Ἀμφιλόχῳ τὸ ἡρῷον, ὅτι σφίσιν ὁ πρόγονος Τισαμενὸς μητρὸς ἦν Δημωνάσσης, ἀδελφῆς Ἀμφιλόχου. 3.16.3 ὁ δὲ οἰκίας μὲν τῆς ἄλλης ἐκέλευεν αὐτοὺς ἔνθα ἂν ἐθέλωσιν οἰκῆσαι, τὸ δὲ οἴκημα οὐκ ἔφη δώσειν· θυγάτηρ γὰρ ἔτυχέν οἱ παρθένος ἔχουσα ἐν αὐτῷ δίαιταν. ἐς δὲ τὴν ὑστεραίαν παρθένος μὲν ἐκείνη καὶ θεραπεία πᾶσα ἡ περὶ τὴν παῖδα ἠφάνιστο, Διοσκούρων δὲ ἀγάλματα ἐν τῷ οἰκήματι εὑρέθη καὶ τράπεζά τε καὶ σίλφιον ἐπʼ αὐτῇ. 3.16.7 τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς; 4.1.5 πρῶτοι δʼ οὖν βασιλεύουσιν ἐν τῇ χώρᾳ ταύτῃ Πολυκάων τε ὁ Λέλεγος καὶ Μεσσήνη γυνὴ τοῦ Πολυκάονος. παρὰ ταύτην τὴν Μεσσήνην τὰ ὄργια κομίζων τῶν Μεγάλων θεῶν Καύκων ἦλθεν ἐξ Ἐλευσῖνος ὁ Κελαινοῦ τοῦ Φλύου. Φλῦον δὲ αὐτὸν Ἀθηναῖοι λέγουσι παῖδα εἶναι Γῆς· ὁμολογεῖ δέ σφισι καὶ ὕμνος Μουσαίου Λυκομίδαις ποιηθεὶς ἐς Δήμητρα. 4.1.6 τὴν δὲ τελετὴν τῶν Μεγάλων θεῶν Λύκος ὁ Πανδίονος πολλοῖς ἔτεσιν ὕστερον Καύκωνος προήγαγεν ἐς πλέον τιμῆς· καὶ Λύκου δρυμὸν ἔτι ὀνομάζουσιν ἔνθα ἐκάθηρε τοὺς μύστας. καὶ ὅτι μὲν δρυμός ἐστιν ἐν τῇ γῇ ταύτῃ Λύκου καλούμενος, Ῥιανῷ τῷ Κρητί ἐστι πεποιημένον πάρ τε τρηχὺν Ἐλαιὸν ὑπὲρ δρυμόν τε Λύκοιο· Rhianus of Bene in Crete. See note on Paus. 4.6.1 . 4.1.7 ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου·, 4.31.7 Δαμοφῶντος δέ ἐστι τούτου καὶ ἡ Λαφρία καλουμένη παρὰ Μεσσηνίοις· σέβεσθαι δέ σφισιν ἀπὸ τοιοῦδε αὐτὴν καθέστηκε. Καλυδωνίοις ἡ Ἄρτεμις—ταύτην γὰρ θεῶν μάλιστα ἔσεβον— ἐπίκλησιν εἶχε Λαφρία· Μεσσηνίων δὲ οἱ λαβόντες Ναύπακτον παρὰ Ἀθηναίων—τηνικαῦτα γὰρ Αἰτωλίας ἐγγύτατα ᾤκουν—παρὰ Καλυδωνίων ἔλαβον. τὸ σχῆμα ἑτέρωθι δηλώσω. τὸ μὲν δὴ τῆς Λαφρίας ἀφίκετο ὄνομα ἔς τε Μεσσηνίους καὶ ἐς Πατρεῖς Ἀχαιῶν μόνους, Ἐφεσίαν δὲ Ἄρτεμιν πόλεις τε νομίζουσιν αἱ, 4.31.8 πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ. 4.32.3 καὶ Ἀριστομένους δὲ μνῆμά ἐστιν ἐνταῦθα· οὐ κενὸν δὲ εἶναι τὸ μνῆμα λέγουσιν, ἀλλʼ ἐρομένου μου τρόπον τε ὅντινα καὶ ὁπόθεν Ἀριστομένους κομίσαιντο τὰ ὀστᾶ, μεταπέμψασθαι μὲν ἐκ Ῥόδου φασί, τὸν δὲ ἐν Δελφοῖς θεὸν τὸν κελεύσαντα εἶναι. πρός τε δὴ τούτοις ἐδίδασκόν με ὁποῖα ἐπὶ τῷ τάφῳ δρῶσι. ταῦρον ὅντινα ἐναγίζειν μέλλουσιν, ἀγαγόντες ἐπὶ τὸ μνῆμα ἔδησαν πρὸς τὸν ἑστηκότα ἐπὶ τῷ τάφῳ κίονα· ὁ δὲ ἅτε ἄγριος καὶ ἀήθης δεσμῶν οὐκ ἐθέλει μένειν· θορ |