1. Hebrew Bible, Genesis, 3.20, 5.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •culture heroes Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 56| 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", | 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 5.24. "And Enoch walked with God, and he was not; for God took him.", |
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| 2. Hesiod, Catalogue of Women, 9 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 283 |
3. Hesiod, Works And Days, 123, 141, 156-158, 160-173, 159 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 385 | 159. Impetuous, and they the sun’s bright flame |
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4. Hesiod, Theogony, 154-190, 192-206, 950-955, 191 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86 | 191. At what he said vast Earth was glad at heart |
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5. Homer, Iliad, 1.71-1.72, 2.572, 2.701, 5.370, 7.442-7.463, 9.412-9.414, 11.636-11.637, 12.5-12.35, 12.322-12.328, 12.447-12.449, 22.99-22.213 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 153; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 174; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 142, 166, 209, 218; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 | 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. 2.572. / and wealthy Corinth, and well-built Cleonae, and dwelt in Orneiae and lovely Araethyrea and Sicyon, wherein at the first Adrastus was king; and they that held Hyperesia and steep Gonoessa and Pellene, 2.701. / His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, 5.370. / but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 7.442. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.443. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.444. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 7.445. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.446. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.447. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.448. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.449. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.450. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.451. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.452. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.453. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.454. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.455. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.456. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.457. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.458. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.459. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.460. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.461. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.462. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.463. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 9.412. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.413. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.414. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 11.636. / twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.637. / twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 12.5. / So then amid the huts the valiant son of Menoetius was tending the wounded Eurypylus, but the others, Argives and Trojans, fought on in throngs, nor were the ditch of the Danaans and their wide wall above long to protect them, 12.5. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.6. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.7. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.8. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.9. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.10. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.11. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.12. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.13. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.14. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.15. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.16. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.17. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.18. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.19. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.20. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.21. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.22. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.23. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.24. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.25. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.26. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.27. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.28. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.29. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.30. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.31. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.32. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.33. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.34. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. Thus were Poseidon and Apollo to do in the aftertime; 12.35. / but then war and the din of war blazed about the well-builded wall, and the beams of the towers rang, as they were smitten; and the Argives, conquered by the scourge of Zeus, were penned by their hollow ships, and held in check in terror of Hector, the mighty deviser of rout, 12.322. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.323. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.324. / and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.326. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.327. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.328. / nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us. 12.447. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.448. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 22.99. / and terribly he glareth as he coileth him about within his lair; even so Hector in his courage unquenchable would not give ground, leaning his bright shield against the jutting wall. Then, mightily moved, he spake unto his own great-hearted spirit:Ah, woe is me, if I go within the gates and the walls 22.100. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.101. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.102. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.103. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.104. / Polydamas will be the first to put reproach upon me, for that he bade me lead the Trojans to the city during this fatal night, when goodly Achilles arose. Howbeit I hearkened not—verily it had been better far! But now, seeing I have brought the host to ruin in my blind folly, 22.105. / I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, 22.106. / I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, 22.107. / I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, 22.108. / I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, 22.109. / I have shame of the Trojans, and the Trojans' wives with trailing robes, lest haply some other baser man may say: ‘Hector, trusting in his own might, brought ruin on the host.’ So will they say; but for me it were better far to meet Achilles man to man and shay him, and so get me home, 22.110. / or myself perish gloriously before the city. 22.111. / or myself perish gloriously before the city. 22.112. / or myself perish gloriously before the city. 22.113. / or myself perish gloriously before the city. 22.114. / or myself perish gloriously before the city. Or what if I lay down my bossed shield and my heavy helm, and leaning my spear against the wall, go myself to meet peerless Achilles, and promise him that Helen, 22.115. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.116. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.117. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.118. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.119. / and with her all the store of treasure that Alexander brought in his hollow ships to Troy —the which was the beginning of strife—will we give to the sons of Atreus to take away, and furthermore and separate therefrom will make due division with the Achaeans of all that this city holdeth; and if thereafter I take from the Trojans an oath sworn by the elders 22.120. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.121. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.122. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.123. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.124. / that they will hide nothing, but will divide all in twain, even all the treasure that the lovely city holdeth within? But why doth my heart thus hold converse with me? Let it not be that I go and draw nigh him, but he then pity me not nor anywise have reverence unto me, but slay me out of hand all unarmed, 22.125. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.126. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.127. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.128. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.129. / as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed; 22.130. / let us know to which of us twain the Olympian will vouchsafe glory. 22.131. / let us know to which of us twain the Olympian will vouchsafe glory. 22.132. / let us know to which of us twain the Olympian will vouchsafe glory. 22.133. / let us know to which of us twain the Olympian will vouchsafe glory. 22.134. / let us know to which of us twain the Olympian will vouchsafe glory. So he pondered as he abode, and nigh to him came Achilles, the peer of Enyalius, warrior of the waving helm, brandishing over his right shoulder the Pelian ash, his terrible spear; and all round about the bronze flashed like the gleam 22.135. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.136. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.137. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.138. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.139. / of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.140. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.141. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.142. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.143. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.144. / swoopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly. 22.145. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.146. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.147. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.148. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.149. / Past the place of watch, and the wind-waved wild fig-tree they sped, ever away from under the wall along the waggon-track, and came to the two fair-flowing fountains, where well up the two springs that feed eddying Scamander. The one floweth with warm water, and round about a smoke 22.150. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.151. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.152. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.153. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.154. / goeth up therefrom as it were from a blazing fire, while the other even in summer floweth forth cold as hail or chill snow or ice that water formeth. And there hard by the selfsame springs are broad washing-tanks, fair and wrought of stone, 22.155. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.156. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.157. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.158. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.159. / where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide 22.160. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.161. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.162. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.163. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.164. / that they strove, such as are men's prizes for swiftness of foot, but it was for the life of horse-taming Hector that they ran. And as when single-hooved horses that are winners of prizes course swiftly about the turning-points, and some — great prize is set forth, a tripod haply or a woman, in honour of a warrior that is dead; 22.165. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.166. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.167. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.168. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.169. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.170. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.171. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.172. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.173. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.174. / for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.175. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.176. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.177. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.178. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.179. / whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. Then spake unto him the goddess, flashing-eyed Athene:O Father, Lord of the bright lightning and of the dark cloud, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded 22.180. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.181. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.182. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.183. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.184. / to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.185. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.186. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.187. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.188. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.189. / Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound 22.190. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.191. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.192. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.193. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.194. / rouseth from his covert the fawn of a deer and chaseth him through glens and glades, and though he escape for a time, cowering beneath a thicket, yet doth the hound track him out and run ever on until he find him; even so Hector escaped not the swift-footed son of Peleus. oft as he strove to rush straight for the Dardanian gates 22.195. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.196. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.197. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.198. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.199. / to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— 22.200. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.201. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.202. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.203. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.204. / the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees? 22.205. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.206. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.207. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.208. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.209. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.210. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.211. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.212. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.213. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, |
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| 6. Homer, Odyssey, 1.16-1.19, 11.488-11.491, 13.217-13.218, 13.363-13.371, 23.281-23.284 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 225, 227, 230, 271 |
| 7. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275 |
| 8. Archilochus, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275 |
| 9. Hymn To Demeter, To Demeter, 277-278 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47 |
| 10. Hymn To Hermes, To Hermes, 231 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47 |
| 11. Sappho, Fragments, 111, 4 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 |
| 12. Alcaeus, Fragments, 5 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 13. Alcaeus, Fragments, 5 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 14. Sappho, Fragments, 111, 4 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 |
| 15. Pindar, Nemean Odes, 3.20-3.27, 4.24-4.32, 4.44-4.53, 4.69-4.72, 9.1-9.2, 9.8-9.30, 9.42-9.47 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult •heroes/heroines, hero-cults •adrastos, hero cult •hero, heroism, hero-cult Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 72, 74, 77, 158, 159, 160, 161, 162, 168, 175, 176, 177; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 209 |
| 16. Pindar, Olympian Odes, 1.23-1.24, 1.40-1.45, 1.90-1.108, 1.149, 5.23-5.24, 7.16-7.17, 10.22-10.23, 10.45-10.46 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult, for founders •hero cult, for athletes •heroes/heroines, hero-cults •cult, for heroes •hero, heroism, hero-cult •pollution, hero cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 390, 571; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 22, 25; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 224; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 83, 84 |
| 17. Pindar, Pythian Odes, 3.1-3.7, 5.93-5.103, 12.28-12.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult •hero cults •hero cult, for founders •hero, heroism, hero-cult Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 18, 205; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 224; Wolfsdorf (2020), Early Greek Ethics, 551 |
18. Aeschylus, Prometheus Bound, 115 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47| 115. τίς ἀχώ, τίς ὀδμὰ προσέπτα μʼ ἀφεγγής, | 115. What murmur, what scent wings to me, its source invisible, heavenly or human, or both? Has someone come to this crag at the edge of the world to stare at my sufferings—or with what motive? Behold me, an ill-fated god, chained, |
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| 19. Aeschylus, Fragments, 387 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult •mystery cult, and hero cult Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 223 |
| 20. Aeschylus, Fragments, 387 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult •mystery cult, and hero cult Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 223 |
21. Aeschylus, Eumenides, 762-777 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 141| 777. σωτήριόν τε καὶ δορὸς νικηφόρον. Χορός | |
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22. Aeschylus, Libation-Bearers, 1014, 1046-1047, 139-163, 306-475, 973-974, 504 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 121| 504. οὕτω γὰρ οὐ τέθνηκας οὐδὲ περ θανών· | |
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| 23. Pindar, Isthmian Odes, 4.41-4.60, 6.26-6.35 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •adrastos, hero cult •hero cult Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 72, 176 |
24. Aeschylus, Agamemnon, 513-514, 516-517, 515 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 118| 515. Ἑρμῆν, φίλον κήρυκα, κηρύκων σέβας, | 515. And Heroes our forthsenders, — friendly, once more |
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| 25. Alcaeus Comicus, Fragments, 5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 26. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275 |
| 27. Euripides, Alcestis, 1001-1005, 995-1000 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
28. Euripides, Andromache, 1253-1262 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133| 1262. Λευκὴν κατ' ἀκτὴν ἐντὸς ἀξένου πόρου. | |
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29. Euripides, Bacchae, 1338-1339, 918-924 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 223| 924. ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς | |
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| 30. Euripides, Children of Heracles, 1033-1044, 1032 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
31. Euripides, Helen, 1666-1669, 1675, 1677, 724-725, 1676 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133| 1676. καὶ τῷ πλανήτῃ Μενέλεῳ θεῶν πάρα | |
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| 32. Euripides, Hippolytus, 1391, 1423-1430 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
| 33. Euripides, Medea, 1381, 1383, 1382 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
34. Euripides, Rhesus, 970-973 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 | 973. Priest of great light and worshipped of the wise. |
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35. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 218| 179e. γενέσθαι, οὐχ ὥσπερ Ἀχιλλέα τὸν τῆς Θέτιδος ὑὸν ἐτίμησαν καὶ εἰς μακάρων νήσους ἀπέπεμψαν, ὅτι πεπυσμένος παρὰ τῆς μητρὸς ὡς ἀποθανοῖτο ἀποκτείνας Ἕκτορα, μὴ ποιήσας δὲ τοῦτο οἴκαδε ἐλθὼν γηραιὸς τελευτήσοι, ἐτόλμησεν ἑλέσθαι βοηθήσας τῷ ἐραστῇ Πατρόκλῳ καὶ | 179e. at the hands of women: whereas Achilles, son of Thetis, they honored and sent to his place in the Isles of the Blest, because having learnt from his mother that he would die as surely as he slew Hector, but if he slew him not, would return home and end his days an aged man, he bravely chose to go and rescue his lover Patroclus, |
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36. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86| 350e. δημηγορεῖν ἄν με φαίης. ἢ οὖν ἔα με εἰπεῖν ὅσα βούλομαι, ἤ, εἰ βούλει ἐρωτᾶν, ἐρώτα· ἐγὼ δέ σοι, ὥσπερ ταῖς γραυσὶν ταῖς τοὺς μύθους λεγούσαις, εἶεν ἐρῶ καὶ κατανεύσομαι καὶ ἀνανεύσομαι. | 350e. but if I were to attempt to state it, I know very well that you would say that I was delivering a harangue. Either then allow me to speak at such length as I desire, or, if you prefer to ask questions, go on questioning and I, as we do for old wives telling their tales, will say Very good and will nod assent and dissent. No, no, said I, not counter to your own belief. Yes, to please you, he said, since you don’t allow me freedom of speech. And yet what more do you want? Nothing, indeed, said I; but if this is what you propose to do, do it and I will ask the questions. Ask on, then. This, then, is the question I ask, the same as before, so that our inquiry may proceed in sequence. |
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37. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 385| 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 | 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— |
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| 38. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •herakles (god/mythological hero), kraterophron (cult epithet) Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86 |
39. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •herakles (god/mythological hero), kraterophron (cult epithet) Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86| 527a. τὸν τῆς Αἰγίνης ὑόν, ἐπειδάν σου ἐπιλαβόμενος ἄγῃ, χασμήσῃ καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐνθάδε σὺ ἐκεῖ, καί σε ἴσως τυπτήσει τις καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ. | 527a. and he grips you and drags you up, you will gape and feel dizzy there no less than I do here, and some one perhaps will give you, yes, a degrading box on the ear, and will treat you with every kind of contumely. |
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40. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hero cults, for kings? Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17| 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. |
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| 41. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 224 |
| 42. Euripides, Fragments, 1391, 1423-1430 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
43. Herodotus, Histories, 1.66-1.68, 4.11, 5.67, 5.67.5, 5.80-5.81, 6.38, 9.116 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •heroes/heroines, hero-cults •hero cults •cult of gods, goddesses, and heroes, of mother goddess •adrastos, hero cult •hero cult •hero, heroism, hero-cult Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 310, 388; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 160, 161; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 141, 224, 225; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110; Wolfsdorf (2020), Early Greek Ethics, 551 | 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: quote type="oracle" l met="dact" You ask me for Arcadia ? You ask too much; I grant it not. /l l There are many men in Arcadia , eaters of acorns, /l l Who will hinder you. But I grudge you not. /l l I will give you Tegea to beat with your feet in dancing, /l l And its fair plain to measure with a rope. /l /quote ,When the Lacedaemonians heard the oracle reported, they left the other Arcadians alone and marched on Tegea carrying chains, relying on the deceptive oracle. They were confident they would enslave the Tegeans, but they were defeated in battle. ,Those taken alive were bound in the very chains they had brought with them, and they measured the Tegean plain with a rope by working the fields. The chains in which they were bound were still preserved in my day, hanging up at the temple of Athena Alea. 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: , quote type="oracle" l met="dact" There is a place Tegea in the smooth plain of Arcadia , /l l Where two winds blow under strong compulsion. /l l Blow lies upon blow, woe upon woe. /l l There the life-giving earth covers the son of Agamemnon. /l l Bring him back, and you shall be lord of Tegea . /l /quote ,When the Lacedaemonians heard this, they were no closer to discovery, though they looked everywhere. Finally it was found by Lichas, who was one of the Spartans who are called “doers of good deeds.”. These men are those citizens who retire from the knights, the five oldest each year. They have to spend the year in which they retire from the knights being sent here and there by the Spartan state, never resting in their efforts. 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 blacksmith's 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 smith's 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 . 4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia , when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before), ,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty. 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 5.67.5. Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 5.80. They reasoned in this way, till at last one understood, and said: “I think that I perceive what the oracle is trying to tell us. Thebe and Aegina, it is said, were daughters of Asopus and sisters. The god's answer is, I think, that we should ask the Aeginetans to be our avengers.” ,Seeing that there seemed to be no better opinion before them than this, they sent straightaway to entreat the Aeginetans and invite their aid, since this was the oracle's bidding, and the Aeginetans were their nearest. These replied to their demand that they were sending the Sons of Aeacus in aid. 5.81. The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow. 6.38. So he escaped by the intervention of Croesus, but he later died childless and left his rule and possessions to Stesagoras, the son of his half-brother Cimon. Since his death, the people of the Chersonese offer sacrifices to him as their founder in the customary manner, instituting a contest of horse races and gymnastics. No one from Lampsacus is allowed to compete. ,But in the war against the Lampsacenes Stesagoras too met his end and died childless; he was struck on the head with an axe in the town-hall by a man who pretended to be a deserter but in truth was an enemy and a man of violence. 9.116. This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. |
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| 44. Euripides, Orestes, 1683-1690 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
| 45. Sophocles, Ajax, 1166-1167, 659-665, 677, 679-683, 687-688, 658 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 222 |
| 46. Sophocles, Electra, 454, 453 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 132 |
| 47. Sophocles, Oedipus At Colonus, 1544-1545, 1631-1637, 287-288, 621-622, 637, 787-788, 92-93, 626 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 223 |
| 48. Sophocles, Philoctetes, 1413-1414 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133 |
49. Aristophanes, Birds, 1706-1710, 1712-1719, 1711 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47| 1711. οὔθ' ἡλίου τηλαυγὲς ἀκτίνων σέλας | |
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50. Thucydides, The History of The Peloponnesian War, 4.121.1, 5.11.1, 6.4.1, 6.4.3, 6.69.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hero cults, divine honours for kings, different from •hero cults •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 571; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36, 166; Wolfsdorf (2020), Early Greek Ethics, 551| 4.121.1. καὶ οἱ μὲν Σκιωναῖοι ἐπήρθησάν τε τοῖς λόγοις καὶ θαρσήσαντες πάντες ὁμοίως, καὶ οἷς πρότερον μὴ ἤρεσκε τὰ πρασσόμενα, τόν τε πόλεμον διενοοῦντο προθύμως οἴσειν καὶ τὸν Βρασίδαν τά τ’ ἄλλα καλῶς ἐδέξαντο καὶ δημοσίᾳ μὲν χρυσῷ στεφάνῳ ἀνέδησαν ὡς ἐλευθεροῦντα τὴν Ἑλλάδα, ἰδίᾳ δὲ ἐταινίουν τε καὶ προσήρχοντο ὥσπερ ἀθλητῇ. 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. 6.4.1. κατὰ δὲ τὸν αὐτὸν χρόνον καὶ Λάμις ἐκ Μεγάρων ἀποικίαν ἄγων ἐς Σικελίαν ἀφίκετο, καὶ ὑπὲρ Παντακύου τε ποταμοῦ Τρώτιλόν τι ὄνομα χωρίον οἰκίσας, καὶ ὕστερον αὐτόθεν τοῖς Χαλκιδεῦσιν ἐς Λεοντίνους ὀλίγον χρόνον ξυμπολιτεύσας καὶ ὑπὸ αὐτῶν ἐκπεσὼν καὶ Θάψον οἰκίσας αὐτὸς μὲν ἀποθνῄσκει, οἱ δ’ ἄλλοι ἐκ τῆς Θάψου ἀναστάντες Ὕβλωνος βασιλέως Σικελοῦ προδόντος τὴν χώραν καὶ καθηγησαμένου Μεγαρέας ᾤκισαν τοὺς Ὑβλαίους κληθέντας. 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. 6.69.3. οἱ δ’ ἐχώρουν, Συρακόσιοι μὲν περί τε πατρίδος μαχούμενοι καὶ τῆς ἰδίας ἕκαστος τὸ μὲν αὐτίκα σωτηρίας, τὸ δὲ μέλλον ἐλευθερίας, τῶν δ’ ἐναντίων Ἀθηναῖοι μὲν περί τε τῆς ἀλλοτρίας οἰκείαν σχεῖν καὶ τὴν οἰκείαν μὴ βλάψαι ἡσσώμενοι, Ἀργεῖοι δὲ καὶ τῶν ξυμμάχων οἱ αὐτόνομοι ξυγκτήσασθαί τε ἐκείνοις ἐφ’ ἃ ἦλθον καὶ τὴν ὑπάρχουσαν σφίσι πατρίδα νικήσαντες πάλιν ἐπιδεῖν: τὸ δ’ ὑπήκοον τῶν ξυμμάχων μέγιστον μὲν περὶ τῆς αὐτίκα ἀνελπίστου σωτηρίας, ἢν μὴ κρατῶσι, τὸ πρόθυμον εἶχον, ἔπειτα δὲ ἐν παρέργῳ καὶ εἴ τι ἄλλο ξυγκαταστρεψαμένοις ῥᾷον αὐτοῖς ὑπακούσεται. | 4.121.1. The Scionaeans were elated by his language, and even those who had at first disapproved of what was being done catching the general confidence, they determined on a vigorous conduct of the war, and welcomed Brasidas with all possible honours, publicly crowning him with a crown of gold as the liberator of Hellas ; while private persons crowded round him and decked him with garlands as though he had been an athlete. 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. 6.4.1. About the same time Lamis arrived in Sicily with a colony from Megara , and after founding a place called Trotilus beyond the river Pantacyas, and afterwards leaving it and for a short while joining the Chalcidians at Leontini, was driven out by them and founded Thapsus . After his death his companions were driven out of Thapsus , and founded a place called the Hyblaean Megara; Hyblon, a Sicel king, having given up the place and inviting them thither. 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. 6.69.3. and thus they advanced, the Syracusans to fight for their country, and each individual for his safety that day and liberty hereafter; in the enemy's army, the Athenians to make another's country theirs and to save their own from suffering by their defeat; the Argives and independent allies to help them in getting what they came for, and to earn by victory another sight of the country they had left behind; while the subject allies owed most of their ardour to the desire of self-preservation, which they could only hope for if victorious; next to which, as a secondary motive, came the chance of serving on easier terms, after helping the Athenians to a fresh conquest. |
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| 51. Theocritus, Idylls, 18.1-18.8, 18.39-18.48 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 51, 52 |
| 52. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 441 |
| 53. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275 |
| 54. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 57, 58 |
| 55. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403 |
| 56. Callimachus, Aetia, 2.43 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 571 |
| 57. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403 |
| 58. Duris of Samos, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cults, post-mortem hero Found in books: Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 56 |
| 59. Callimachus, Fragments, 99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403 |
| 60. Posidonius Apamensis Et Rhodius, Fragments, 9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hero cult Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 |
| 61. Livy, History, 25.12.5, 26.24.9, 29.10-29.11, 33.20.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of aeneas •cult of gods, goddesses, and heroes, of mother goddess •cult of gods, goddesses, and heroes, of goddess roma Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 219, 220, 222 |
| 62. Horace, Letters, 1.1.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245 |
63. Ovid, Fasti, 4.223 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of mother goddess Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 109| 4.223. ‘Phryx puer in silvis, facie spectabilis, Attis | 4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face, |
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| 64. Catullus, Poems, 61.76-61.78 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47 |
| 65. Propertius, Elegies, 4.9, 4.9.37, 4.9.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •greek literature and practice, hero cults Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 179 |
66. Diodorus Siculus, Historical Library, 1.2.4, 4.40.2, 5.8.5, 11.49.2, 11.66.4, 12.9.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •hero, heroism, hero-cult •cult, for heroes Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 223, 224; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 84, 97 | 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. 4.40.2. And since he observed that of the men of former times Perseus and certain others had gained glory which was held in everlasting remembrance from the campaigns which they had waged in foreign lands and the hazard attending the labours they had performed, he was eager to follow the examples they had set. As a consequence he revealed his undertaking to the king and quickly received his approval. It was not so much that Pelias was eager to bring distinction to the youth that he hoped that in the hazardous expeditions he would lose his life; 11.49.2. This he did out of a desire, not only that he might have a substantial help ready at hand for any need that might arise, but also that from the recently founded state of ten thousand men he might receive the honours accorded to heroes. And the Naxians and Catanians whom he had removed from their native states he transferred to Leontini and commanded them to make their homes in that city along with the native population. 11.66.4. And Hieron, the king of the Syracusans, died in Catana and received the honours which are accorded to heroes, as having been the founder of the city. He had ruled eleven years, and he left the kingdom to his brother Thrasybulus, who ruled over the Syracusans for one year. 12.9.6. For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lion's skin and club; and he won the admiration of his fellow citizens as responsible for their victory. |
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| 67. Tacitus, Annals, 4.55.3, 4.56.1, 12.58.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) •cult of gods, goddesses, and heroes, of the emperor •cult of gods, goddesses, and heroes, of goddess roma •cult of gods, goddesses, and heroes, of aeneas Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220, 222, 420 |
| 68. Cebes of Thebes, Cebetis Tabula, 2.2.2-2.2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275 |
69. Josephus Flavius, Jewish Antiquities, 20.145 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 330 | 20.145. 3. But as for Bernice, she lived a widow a long while after the death of Herod [king of Chalcis], who was both her husband and her uncle; but when the report went that she had criminal conversation with her brother, [Agrippa, junior,] she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as supposing that by this means she should prove those calumnies upon her to be false; |
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| 70. Plutarch, Theseus, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388 |
71. Plutarch, Lysander, 18.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hero cults Found in books: Wolfsdorf (2020), Early Greek Ethics, 551| 18.3. πρώτῳ μὲν γάρ, ὡς ἱστορεῖ Δοῦρις, Ἑλλήνων ἐκείνῳ βωμοὺς αἱ πόλεις ἀνέστησαν ὡς θεῷ καὶ θυσίας ἔθυσαν, εἰς πρῶτον δὲ παιᾶνες ᾔσθησαν, ὧν ἑνὸς ἀρχὴν ἀπομνημονεύουσι τοιάνδε· | 18.3. |
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72. Mishnah, Avodah Zarah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •culture heroes Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 56| 3.3. "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲשֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:", | 3.3. "If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.", |
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| 73. Pliny The Elder, Natural History, 7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403 |
| 74. Suetonius, Claudius, 25.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of aeneas Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220 |
| 75. Statius, Siluae, 1.5.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of mother goddess Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110 |
76. Pausanias, Description of Greece, 1.4.5, 1.8.1, 1.32.4, 5.13.1-5.13.8, 5.31.1, 6.5.5, 6.9.8, 6.11.2-6.11.9, 6.22.1, 8.4.8-8.4.9, 9.41, 10.4.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 103| 8.4.8. μετὰ δὲ Αἴπυτον ἔσχεν Ἄλεος τὴν ἀρχήν· Ἀγαμήδης μὲν γὰρ καὶ Γόρτυς οἱ Στυμφήλου τέταρτον γένος ἦσαν ἀπὸ Ἀρκάδος, Ἄλεος δὲ τρίτον ὁ Ἀφείδαντος. Ἄλεος δὲ τῇ τε Ἀθηνᾷ τῇ Ἀλέᾳ τὸ ἱερὸν ᾠκοδόμησεν ἐν Τεγέᾳ τὸ ἀρχαῖον καὶ αὐτῷ κατεσκεύαστο αὐτόθι ἡ βασιλεία· Γόρτυς δὲ ὁ Στυμφήλου πόλιν Γόρτυνα ᾤκισεν ἐπὶ ποταμῷ· καλεῖται δὲ Γορτύνιος καὶ ὁ ποταμός. Ἀλέῳ δὲ ἄρσενες μὲν παῖδες Λυκοῦργός τε καὶ Ἀμφιδάμας καὶ Κηφεύς, θυγάτηρ δὲ ἐγένετο Αὔγη. | 8.4.8. After Aepytus Aleus came to the throne. For Agamedes and Gortys , the sons of Stymphalus, were three generations removed from Arcas, and Aleus, the son of Apheidas, two generations. Aleus built the old sanctuary in Tegea of Athena Alea, and made Tegea the capital of his kingdom. Gortys the son of Stymphalus founded the city Gortys on a river which is also called after him. The sons of Aleus were Lycurgus, Amphidamas and Cepheus; he also had a daughter Auge. |
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| 77. Tertullian, On The Soul, 6.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 486 |
| 78. Herodian, History of The Empire After Marcus, 1.11.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of aeneas Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220 |
| 79. Aristides of Athens, Apology, 6.253 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hero cult Found in books: Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 445 |
| 80. Pollux, Onomasticon, 1.246 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 81. Posidonius Olbiopolitanus, Fragments, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hero cult Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 |
| 82. Aelian, Varia Historia, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 97 |
83. Cassius Dio, Roman History, 51.20.7, 60.8.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of living romans •cult of gods, goddesses, and heroes, of the emperor •cult of gods, goddesses, and heroes, archpriest(ess) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 330, 416 | 51.20.7. He commanded that the Romans resident in these cities should pay honour to these two divinities; but he permitted the aliens, whom he styled Hellenes, to consecrate precincts to himself, the Asians to have theirs in Pergamum and the Bithynians theirs in Nicomedia. This practice, beginning under him, has been continued under other emperors, not only in the case of the Hellenic nations but also in that of all the others, in so far as they are subject to the Romans. 60.8.2. To another Mithridates, a lineal descendant of Mithridates the Great, he granted Bosporus, giving to Polemon some land in Cilicia in place of it. He enlarged the domain of Agrippa of Palestine, who, happening to be in Rome, had helped him to become emperor, and bestowed on him the rank of consul; |
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| 84. Harpocration, Lexicon of The Ten Orators, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hero cults, divine honours for kings, different from Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36 |
85. Pliny The Younger, Letters, 10.43, 10.100 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 436 | 10.43. To Trajan. When I asked for a statement of the expenditure of the city of Byzantium - which is abnormally high - it was pointed out to me, Sir, that a delegate was sent every year with a complimentary decree to pay his respects to you, and that he received the sum of twelve thousand sesterces for so doing. Remembering your instructions, I determined to order that the delegate should be kept at home, and that only the decree should be forwarded, in order to lighten the expenses without interfering with the performance of their public act of homage. Again, a tax of three thousand sesterces has been levied upon the same city, which is given every year as travelling expenses to the delegate who is sent to pay the homage of the city to the governor of Moesia. This, too, I decided to do away with for the future. I beg, Sir, that, by writing and telling me what you think of these matters, you will deign either to approve my decision or correct me if you think I have been at fault. |
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| 86. Lucian, Alexander The False Prophet, 43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526 |
| 87. Cyprian, The Dress of Virgins, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 88. Eusebius of Caesarea, Preparation For The Gospel, 9.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •culture heroes Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 56 |
89. Diogenes Laertius, Lives of The Philosophers, 5.91, 9.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •hero cults •hero cult Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 275; Wolfsdorf (2020), Early Greek Ethics, 551 | 5.91. Hermippus relates that, when their territory was visited by famine, the people of Heraclea besought the Pythian priestess for relief, but Heraclides bribed the sacred envoys as well as the aforesaid priestess to reply that they would be rid of the calamity if Heraclides, the son of Euthyphro, were crowned with a crown of gold in his lifetime and after his death received heroic honours. The pretended oracle was brought home, but its forgers got nothing by it. For directly Heraclides was crowned in the theatre, he was seized with apoplexy, whereupon the envoys to the oracle were stoned to death. Moreover, at the very same time the Pythian priestess, after she had gone down to the shrine and taken her seat, was bitten by one of the snakes and died instantly. Such are the tales told about his death. 9.21. 3. PARMENIDESParmenides, a native of Elea, son of Pyres, was a pupil of Xenophanes (Theophrastus in his Epitome makes him a pupil of Anaximander). Parmenides, however, though he was instructed by Xenophanes, was no follower of his. According to Sotion he also associated with Ameinias the Pythagorean, who was the son of Diochaetas and a worthy gentleman though poor. This Ameinias he was more inclined to follow, and on his death he built a shrine to him, being himself of illustrious birth and possessed of great wealth; moreover it was Ameinias and not Xenophanes who led him to adopt the peaceful life of a student.He was the first to declare that the earth is spherical and is situated in the centre of the universe. He held that there were two elements, fire and earth, and that the former discharged the function of a craftsman, the latter of his material. |
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| 90. Hesychius of Alexandria, Lexicon (A-O), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •hero cults, divine honours for kings, different from Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36 |
| 91. Justinian, Digest, 27.1.6.14 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 419 |
| 92. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •hero cults, divine honours for kings, different from Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36 |
| 93. Hymn. Hom., Heracl., 0 Tagged with subjects: •hero cult Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 33 |
| 94. Eur., Fgrh, 4.389 Tagged with subjects: •adrastos, hero cult •hero cult Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 160 |
| 95. Pindar, P., 1.59, 2.14, 3.59-3.62, 4.299, 5.105-5.107, 10.27-10.29 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 83, 84 |
| 96. Pindar, N., 3.17-3.18, 5.14-5.16, 11.13-11.16 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 83, 84 |
| 97. Anon., Carmina Convivialia, 894 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 |
| 98. Nonnus, Odyssey, 4.561-4.569 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 |
| 99. Apollonios of Aphrodisias, Stephanos of Byzantion P., None Tagged with subjects: •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 205 |
| 100. Pindar, L., a b c d\n0 1.46 1.46 1 46\n1 1.45 1.45 1 45\n2 3/4.7 3/4.7 3/4 7 \n3 3/4.8 3/4.8 3/4 8 \n4 7.44 7.44 7 44\n5 7.43 7.43 7 43\n6 7.42 7.42 7 42\n7 7.41 7.41 7 41\n8 7.40 7.40 7 40\n9 7.39 7.39 7 39\n10 6.13 6.13 6 13\n11 6.12 6.12 6 12\n12 6.11 6.11 6 11\n13 6.10 6.10 6 10\n14 5.16 5.16 5 16\n15 5.15 5.15 5 15\n16 5.14 5.14 5 14\n17 5.13 5.13 5 13\n18 5.12 5.12 5 12 Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 84 |
| 101. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •hero cults, divine honours for kings, different from Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36 |
| 102. Anon., Scholia To Pindar N., None Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 84 |
| 103. Chrysostom, In Ac.Hom., 42.3 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 104. Chrysostom, In 1 Cor.Hom., 12.6 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 105. Epigraphy, Ad, 30 Tagged with subjects: •hero cult Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 |
| 106. Epigraphy, Lss, 61 Tagged with subjects: •hero cult Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 |
| 107. Ancient Near Eastern Sources, Cuneiform Tablet, None Tagged with subjects: •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 205 |
108. Strabo, Geography, None Tagged with subjects: •nan Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 | 15.3.19. They serve as soldiers in subordinate stations, and in those of command from twenty to fifty years of age, both on foot and on horseback. They do not concern themselves with the public markets, for they neither buy nor sell. They are armed with a romb-shaped shield. Besides quivers, they have battle-axes and short swords. On their heads they wear a cap rising like a tower. The breastplate is composed of scales of iron.The dress of the chiefs consists of triple drawers, a double tunic with sleeves reaching to the knees; the under garment is white, the upper of a variegated colour. The cloak for summer is of a purple or violet colour, but for winter of a variegated colour. The turbans are similar to those of the Magi; and a deep double shoe. The generality of people wear a double tunic reaching to the half of the leg. A piece of fine linen is wrapped round the head. Each person has a bow and a sling.The entertainments of the Persians are expensive. They set upon their table entire animals in great number, and of various kinds. Their couches, drinking-cups, and other articles are so brilliantly ornamented that they gleam with gold and silver. |
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| 109. Stesichorus, Fragments, 192 Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 166 |
| 110. Demosthenes, Orations, 24.8, 43.58, 43.71, 58.14, 60.34 Tagged with subjects: •eponymous heroes (tribal), collective cult •hero cults Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 101; Wolfsdorf (2020), Early Greek Ethics, 551, 552 |
| 111. Paulinus of Nola, Carm., None Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 58 |
| 112. Galen, Commentary On Hippokrates, Epid., None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 486 |
| 113. Türsteine, Welles, Rc, 14 Tagged with subjects: •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189 |
| 114. Augustus, Tam, 2.3.910, 5.3.1421 Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 420, 486 |
| 115. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 436; Wolfsdorf (2020), Early Greek Ethics, 551 |
| 116. Epigraphy, Mama, 4.315 Tagged with subjects: •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 416 |
| 117. Bacchylides, Odes, 3.58-3.62 Tagged with subjects: •cult, for heroes Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 |
| 118. Plutarch, Kimon, 8 Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388 |
| 119. Epigraphy, Jameson, Jordan, Kotansky, A Lex Sacra From Selinous (1993), None Tagged with subjects: •tritopatores, tronis, cult of the heros archegetes at Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 236 |
| 120. Epigraphy, Ghi, 5 Tagged with subjects: •hero cult Found in books: Fletcher (2012), Performing Oaths in Classical Greek Drama, 242 |
| 121. Photius, Bibliotheca (Library, Bibl.), a ... d\n0 15. δημοτελῆ καὶ δημοτικὰ ἱερά ... δημοτελῆ καὶ δημοτικὰ ἱερά\n\n[1 rows x 4 columns] Tagged with subjects: •eponymous heroes (tribal), collective cult Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 101 |
| 122. Prodicus, Fragments, None Tagged with subjects: •hero, heroism, hero-cult Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 225 |
| 123. Epigraphy, Ig Ii2, 1006.69 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384, 386 |
| 124. Epigraphy, Die Inschriften Von Pergamon, 15, 374 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526 |
| 125. Epigraphy, Ig Xii, 7.515 Tagged with subjects: •hero cult Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30 |
| 126. Epigraphy, Ig Xii,7, 515.6 Tagged with subjects: •heroes/heroines, hero-cults Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 391 |
| 127. Epigraphy, Miletos, None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 436 |
128. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •culture heroes Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 56| 43a. הני אין צורת דרקון לא,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה,רישא וסיפא במוצא ומציעתא בעושה,אמר אביי אין רישא וסיפא במוצא ומציעתא בעושה,רבא אמר כולה במוצא ומציעתא רבי יהודה היא דתניא רבי יהודה מוסיף אף דמות מניקה וסר אפיס מניקה על שם חוה שמניקה כל העולם כולו סר אפיס על שם יוסף שסר ומפיס את כל העולם כולו והוא דנקיט גריוא וקא כייל והיא דנקטא בן וקא מניקה:,תנו רבנן איזהו צורת דרקון פירש רשב"א כל שיש לו ציצין בין פרקיו מחוי רבי אסי בין פרקי צואר אמר ר' חמא ברבי חנינא הלכה כר"ש בן אלעזר,אמר רבה בר בר חנה אמר רבי יהושע בן לוי פעם אחת הייתי מהלך אחר ר' אלעזר הקפר בריבי בדרך ומצא שם טבעת ועליה צורת דרקון ומצא עובד כוכבים קטן ולא אמר לו כלום מצא עובד כוכבים גדול ואמר לו בטלה ולא בטלה סטרו ובטלה,ש"מ תלת ש"מ עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו וש"מ יודע בטיב של עבודת כוכבים ומשמשיה מבטל ושאינו יודע בטיב עבודת כוכבים ומשמשיה אינו מבטל וש"מ עובד כוכבים מבטל בעל כרחו,מגדף בה רבי חנינא ולית ליה לרבי אלעזר הקפר בריבי הא דתנן המציל מן הארי ומן הדוב ומן הנמר ומן הגייס ומן הנהר ומזוטו של ים ומשלוליתו של נהר והמוצא בסרטיא ופלטיא גדולה ובכל מקום שהרבים מצוין שם הרי אלו שלו מפני שהבעלים מתייאשין מהן,אמר אביי נהי דמינה מייאש מאיסורא מי מייאש מימר אמר אי עובד כוכבים משכח לה מפלח פלח לה אי ישראל משכח לה איידי דדמיה יקרין מזבין לה לעובד כוכבים ופלח לה:,תנן התם דמות צורות לבנות היה לו לר"ג בעלייתו בטבלא בכותל שבהן מראה את ההדיוטות ואומר להן כזה ראיתם או כזה ראיתם,ומי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני,אמר אביי לא אסרה תורה אלא שמשין שאפשר לעשות כמותן,כדתניא לא יעשה אדם בית תבנית היכל אכסדרה תבנית אולם חצר תבנית עזרה שולחן תבנית שולחן מנורה תבנית מנורה אבל הוא עושה של ה' ושל ו' ושל ח' ושל ז' לא יעשה אפילו של שאר מיני מתכות,רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו בית חשמונאי,אמרו לו משם ראיה שפודין של ברזל היו וחופין בבעץ העשירו עשאום של כסף חזרו והעשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני במרום,אמר אביי | 43a. The Sages interpret this verse as referring to the heavenly constellations, which indicates that it b is /b prohibited to form only b these /b figures, but it is b not /b prohibited to form b a figure of a dragon. /b , b Rather, /b the Gemara concludes, it is b obvious /b that this i halakha /i is referring to a case b where /b one b finds /b a vessel with the figure of a dragon, b and /b this is b as we learned /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, /b a figure of the moon, or a figure of a dragon, he must take them and cast them into the Dead Sea.,The Gemara asks about the lack of consistency between the clauses of Rav Sheshet’s statement: Can it be that b the first clause and the last clause are /b referring to a case b where one finds /b vessels with the specified figures, b and the middle clause is /b referring to a case b where one forms /b these figures?, b Abaye said: Indeed, the first clause and the last clause are /b referring to cases b where one finds /b vessels with figures, b and the middle clause is /b referring to a case b where one forms /b figures., b Rava said: The entire /b statement of Rav Sheshet is referring to a case b where one finds /b vessels with these figures, b and the middle clause is /b in accordance with the opinion of b Rabbi Yehuda. As it is taught /b in a i baraita /i that b Rabbi Yehuda adds /b to the list of forbidden figures b even a figure of a nursing woman and i Sar Apis /i . /b The figure of b a nursing woman /b is worshipped as it b symbolizes Eve, who nurses the entire world. /b The figure of b i Sar Apis /i /b is worshipped as it b symbolizes Joseph, who ruled over [ i sar /i ] and appeased [ i mefis /i ] the entire world /b by distributing food during the seven years of famine (see Genesis, chapter 41). b But /b the figure of i Sar Apis /i is forbidden b only when it is holding a dry measure and measuring /b with it; b and /b the figure of a nursing woman is forbidden b only when she is holding a child and nursing /b it.,§ b The Sages taught: What is a figure of a dragon? Rabbi Shimon ben Elazar explained: /b It is b any /b figure b that has scales between its joints. Rabbi Asi motioned /b with his hands to depict scales b between the joints of the neck. Rabbi Ḥama, son of Rabbi Ḥanina, says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Shimon ben Elazar. /b , b Rabba bar bar Ḥana says /b that b Rabbi Yehoshua ben Levi says: Once, I was following Rabbi Elazar HaKappar the Distinguished on the road, and he found a ring there, and there was a figure of a dragon on it. And he /b then b encountered a minor gentile boy, but did not say anything to him. He /b then b encountered an adult gentile, and said to him: Revoke /b the ring’s idolatrous status. b But /b the gentile b did not revoke it. /b Rabbi Elazar HaKappar then b slapped him /b across his face, whereupon the gentile succumbed b and revoked /b its idolatrous status.,The Gemara comments: b Learn from /b this incident the following b three /b i halakhot /i : b Learn from it /b that b a gentile can revoke /b the idolatrous status of both b his /b object of b idol worship and that of another /b gentile. b And learn from /b the fact that Rabbi Elazar HaKappar waited to find an adult gentile, that only one who b is aware of the nature of idol worship and its accessories can revoke /b the idol’s status, b but /b one b who is not aware of the nature of idol worship and its accessories, /b such as a minor, b cannot revoke /b the idol’s status. b And /b finally, b learn from it /b that b a gentile can revoke /b the status of an idol even b against his will. /b , b Rabbi Ḥanina ridiculed /b this ruling and asked: b But /b why was it necessary to have a gentile actively revoke the idolatrous status of the ring? b Doesn’t Rabbi Elazar HaKappar the Distinguished maintain /b in accordance with b that which we learned /b in a i baraita /i : In the case of b one who saves /b an object b from a lion, or from a bear, or from a cheetah, or from a troop /b of soldiers, b or from a river, or from the tide of the sea, or from the flooding of a river, or /b similarly b one who finds /b an object b in a main thoroughfare or /b in b a large plaza, or /b for that matter, b anywhere frequented by the public, /b in all these cases, the objects belong b to him, because the owners despair of /b recovering b them? /b Therefore, in the case of a lost ring with an idolatrous figure on it, its idolatrous status is automatically revoked, as its owner despairs of recovering it., b Abaye said: Granted, /b the owner b despairs of /b recovering the object b itself, but does he despair of /b its b forbidden [ i me’issura /i ] /b idolatrous status? The owner does not assume that the object will never be worshipped again; rather, b he says /b to himself: b If a gentile finds it, he will worship it. If a Jew finds it, since it is valuable, he will sell it to a gentile who will /b then b worship it. /b Therefore, Rabbi Elazar HaKappar had to have the ring’s idolatrous status revoked.,§ b We learned /b in a mishna b there /b ( i Rosh HaShana /i 24a): b Rabban Gamliel had /b diagrams of the different b figures of moons /b drawn b on a tablet /b that hung b on the wall of his attic, which he would show to the ordinary /b people b [ i hahedyotot /i ] /b who came to testify about sighting the new moon but who were unable to adequately describe what they had seen. b And he would say to them: Did you see /b an image b like this, or did you see /b an image b like that? /b ,The Gemara asks: b And is /b it b permitted /b to form these figures? b But isn’t it written: “You shall not make with Me /b gods of silver, or gods of gold” (Exodus 20:20), which is interpreted to mean: b You shall not make figures of My attendants who serve before Me, /b i.e., those celestial bodies that were created to serve God, including the sun and the moon.,In answering, b Abaye said: The Torah prohibited only /b the figures of those b attendants that /b one can b possibly reproduce /b something that is truly b in their likeness. /b Since it is impossible to reproduce the sun and the moon, the prohibition does not apply to these entities., b As it is taught /b in a i baraita /i : b A person may not construct a house /b in the exact b image of the Sanctuary, /b nor b a portico /b in the exact b image of the Entrance Hall /b of the Sanctuary, nor b a courtyard corresponding to the Temple courtyard, /b nor b a table corresponding to the Table /b in the Temple, nor b a candelabrum corresponding to the Candelabrum /b in the Temple. b But /b one b may fashion /b a candelabrum b of five or of six or of eight /b lamps. b And /b one b may not fashion /b a candelabrum b of seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in extenuating circumstances the Candelabrum in the Temple may be fashioned from other metals.,The i baraita /i continues: b Rabbi Yosei bar Yehuda says: One may not fashion a candelabrum of wood either, in the manner that /b the kings of b the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to fashion the Candelabrum out of wood as no other material was available. Since a wooden candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The Rabbis b said to /b Rabbi Yosei bar Yehuda: Do you seek to cite b a proof from there, /b i.e., from the Hasmonean era, that a candelabrum fashioned of wood is fit for the Temple? During that era the branches of the Candelabrum b were /b fashioned from b spits [ i shappudin /i ] of iron, and they covered /b them b with tin [ i beva’atz /i ]. /b Later, when b they grew richer /b and could afford a Candelabrum of higher-quality material, b they fashioned /b the Candelabrum b from silver. /b When b they grew even richer, they fashioned /b the Candelabrum b from gold. /b In any event, Abaye proves from this i baraita /i that the prohibition against forming a figure applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s figures were permitted.,The Gemara asks: b And is it /b actually b permitted /b to fashion figures of those b attendants /b of God concerning b which it is impossible to reproduce their likeness? But isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:20), is interpreted to mean: b You shall not make figures of My attendants who serve before Me on high? /b Apparently, this includes the sun and the moon., b Abaye said: /b |
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| 129. Epigraphy, Ogis, None Tagged with subjects: •nan Found in books: Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 445 |
| 130. Anon., Scholia To Pindar, Nemean Odes, None Tagged with subjects: •nan Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 158 |
| 131. Augustus, Stv, 536, 543 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 219 |
| 132. Epigraphy, Ig I , 1476 Tagged with subjects: •divinities (greek and roman), seven against thebes (hero cult) Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 674 |
| 133. Epigraphy, Ephesos, None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 247 |
| 134. Epigraphy, Fd, 4.132-4.135 Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 247 |
| 135. Nt, Acts, 19.31 Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 419 |
| 136. Memnon Fr., Fr., Fgrh 434, 1.9.1 Tagged with subjects: •cult of gods, goddesses, and heroes, archpriest(ess) •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199 |
| 137. Epigraphy, Seg, 9.3, 24.151, 39.883 Tagged with subjects: •hero cult •eponymous heroes (tribal), collective cult •hero cults, for kings? Found in books: Fletcher (2012), Performing Oaths in Classical Greek Drama, 242; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 101 |
| 138. Augustus, Syll.3, 368, 798 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 330 |
| 139. Theophilos, Autol., None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526 |
| 140. Autolycus, Ep., None Tagged with subjects: •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 526 |
| 141. Augustus, Seg, 1.363 Tagged with subjects: •cult of gods, goddesses, and heroes, royal cults Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 211 |
| 142. Dion of Prusa, Or., 38.32 Tagged with subjects: •cult of gods, goddesses, and heroes, of the emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 436 |
| 143. Anon., Anecd. Bekk., 1.240.28-1.240.30 Tagged with subjects: •eponymous heroes (tribal), collective cult Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 101 |
| 144. Epigraphy, Didyma, 480, 479 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189 |
| 145. Justinus, Epitome Historiarum Philippicarum, 28.1 Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220 |
| 146. Euripides, Incert. Fab., None Tagged with subjects: •hero cults, for kings? Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17 |
| 148. Simonides, Book, None Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 551 |
149. Vergil, Aeneis, 6.637-6.678 Tagged with subjects: •nan Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 5 | 6.637. A feeble shout, or vainly opened wide 6.639. Here Priam's son, with body rent and torn, 6.640. Deiphobus Deïphobus is seen,—his mangled face, 6.641. His face and bloody hands, his wounded head 6.642. of ears and nostrils infamously shorn. 6.643. Scarce could Aeneas know the shuddering shade 6.644. That strove to hide its face and shameful scar; 6.645. But, speaking first, he said, in their own tongue: 6.646. “Deiphobus, strong warrior, nobly born 6.647. of Teucer's royal stem, what ruthless foe 6.648. Could wish to wreak on thee this dire revenge? 6.649. Who ventured, unopposed, so vast a wrong? 6.650. The rumor reached me how, that deadly night, 6.651. Wearied with slaying Greeks, thyself didst fall 6.652. Prone on a mingled heap of friends and foes. 6.653. Then my own hands did for thy honor build 6.654. An empty tomb upon the Trojan shore, 6.655. And thrice with echoing voice I called thy shade. 6.656. Thy name and arms are there. But, 0 my friend, 6.657. Thee could I nowhere find, but launched away, 6.658. Nor o'er thy bones their native earth could fling.” 6.659. To him the son of Priam thus replied: 6.660. “Nay, friend, no hallowed rite was left undone, 6.661. But every debt to death and pity due 6.662. The shades of thy Deiphobus received. 6.663. My fate it was, and Helen's murderous wrong, 6.664. Wrought me this woe; of her these tokens tell. 6.665. For how that last night in false hope we passed, 6.666. Thou knowest,—ah, too well we both recall! 6.667. When up the steep of Troy the fateful horse 6.668. Came climbing, pregt with fierce men-at-arms, 6.669. 't was she, accurst, who led the Phrygian dames 6.670. In choric dance and false bacchantic song, 6.671. And, waving from the midst a lofty brand, 6.672. Signalled the Greeks from Ilium 's central tower 6.673. In that same hour on my sad couch I lay, 6.674. Exhausted by long care and sunk in sleep, 6.675. That sweet, deep sleep, so close to tranquil death. 6.676. But my illustrious bride from all the house 6.677. Had stolen all arms; from 'neath my pillowed head 6.678. She stealthily bore off my trusty sword; |
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| 150. Epigraphy, Agora Iii, 25-27, 29-30, 28 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 36 |
