|1. Hesiod, Works And Days, 1-29, 32, 37-39, 42-766, 771, 778, 788-789, 793-806, 813-828 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Heroic Age, Hesiod and Hesiodic corpus • Hesiod • Hesiod (poet) • Hesiod Theogony, Works and Days • Hesiod, • Hesiod, Critias’ criticism of • Hesiod, Pheidian circle and • Hesiod, Theogony • Hesiod, Theogony, • Hesiod, Works and Days • Hesiod, Works and Days, • Hesiod, Works and days • Hesiod, afterlife beliefs • Hesiod, ages of man in • Hesiod, allusions to • Hesiod, ambivalence in • Hesiod, and Parmenides • Hesiod, and Xenophanes • Hesiod, and infanticide myths • Hesiod, and philosophy • Hesiod, and service to gods • Hesiod, and theodicy • Hesiod, at funeral games for Amphidamas, • Hesiod, crossroads • Hesiod, excursus on seafaring • Hesiod, expressing an epistemological framework • Hesiod, gold • Hesiod, his narrative of human Races • Hesiod, instruction • Hesiod, its constitutive terms • Hesiod, motivation for • Hesiod, myth of the races in, • Hesiod, on Hecate • Hesiod, on Isles of the Blessed in • Hesiod, on Pandora • Hesiod, on Prometheus and Pandora • Hesiod, on Zeus • Hesiod, on female and male • Hesiod, on gods and natural, psychological and social phenomena • Hesiod, on sacrifice • Hesiod, on the two great wars • Hesiod, on timelessness and the now • Hesiod, paths to vice and virtue • Hesiod, rationalisation in, • Hesiod, the Muses address • Hesiod, the prescriptive force of his narratives • Hesiod, the proem to the Works and Days • Hesiod, vs Od. 12.55-126 • Hesiod, whenever we wish • Hesiod,, Works and Days • Pandora, in Hesiod, • Parmenides, and Hesiod • Perses (brother of Hesiod) • Philomela and Procne, in Hesiod and Odyssey • Prometheus, in Hesiod, • Theogony (Hesiod) • Virgil, and Hesiod • Works and Days (Hesiod) • Xenophanes, and Hesiod • Zeus, in Hesiod • agos, allusions to in Hesiod • agriculture, as a metapoetic metaphor in Hesiod • approximation to the divine (in Homeric and Hesiodic poetry) • daimones, in Hesiodic afterlife • daimones, of Hesiod • divine watchers in Hesiod • enages, allusion to in Hesiod • eudaimonia, in Hesiod • gender roles, in Hesiod • gift-exchange, in Hesiod • heroes, race of, in Hesiod, • hubris, in Hesiod • justice (dikē), in Hesiodic myth • justice, in Hesiod • labor, in Hesiod • messenger-figures,, Scout in Seven Muses in Hesiod’s Theogony • misogyny, Hesiod • noos/nous, seat of purity/impurity, in Hesiod • prayer, in Hesiod • sacrifice, animal, in Hesiod • sacrifices, Hesiod on • sex, in Hesiod as unjust deed • shame, in Hesiodic myth • sin, in Hesiod • stealing, unjust deed in Hesiod • supplication, disrespect of, as unjust deed in Hesiod • theios aner in Hesiod • virtue (aretê) as a complex whole, in Hesiod
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 26, 31, 52, 57, 58, 59; Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 62; Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 48; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 13; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 397; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 24, 85; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 134; Bowie (2021), Essays on Ancient Greek Literature and Culture, 250, 299, 595, 695; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 73, 305, 368, 548, 573, 870; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 78, 94; Brule (2003), Women of Ancient Greece, 35, 37; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 26, 39, 42, 43, 44, 65, 235, 345; Crabb (2020), Luke/Acts and the End of History, 109; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63; Culík-Baird (2022), Cicero and the Early Latin Poets, 59, 60, 84; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68, 126, 168, 205, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 153, 385, 401, 416, 537, 541, 542; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 296; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 32, 34, 62; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 155; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 183, 184, 187; Fowler (2014), Plato in the Third Sophistic, 43, 44, 160, 241; Gaifman (2012), Aniconism in Greek Antiquity, 105; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11, 25, 38, 60, 61, 62, 63, 70, 106, 129, 155, 156, 157, 160, 168, 249, 252; Gee (2013), Aratus and the Astronomical Tradition, 24, 25, 28, 46, 116, 141, 176, 177, 263; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 271; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 165; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 30, 33, 35; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 32, 226; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 82; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 59; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 126, 127, 590; Keith and Myers (2023), Vergil and Elegy. 66, 79; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 25, 26, 27, 28, 29, 30, 31, 32, 33, 40, 41, 42, 43, 73, 74; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 145, 148, 190, 202, 204, 218; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 52, 58, 59, 60, 61, 95, 96, 347, 353, 392, 393, 394; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 27, 147; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196, 204, 215; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 6, 7; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 8, 9, 45, 58, 93, 258; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 34; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 56, 57, 58, 59, 68, 69, 70, 77, 78, 79, 81, 84, 115; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 58, 61, 63; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 132; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 168; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 48, 49, 50, 137; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 30, 154; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 205; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 86; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 12, 79, 120, 129, 167, 193; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 23; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 141; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 9, 10, 99; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 269; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 96, 142, 143; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33, 34, 44, 74; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 187, 188, 189, 190, 191, 192, 193; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, 127, 129; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 191, 201; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 16; Segev (2017), Aristotle on Religion, 16, 105, 134; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 12; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, 370; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 24, 71, 78, 116, 117, 126; Tor (2017), Mortal and Divine in Early Greek Epistemology, 34, 35, 57, 66, 69, 70, 71, 83, 84, 85, 86, 88, 89, 90, 92, 93, 95, 96, 97, 98, 99, 100, 101, 131, 310, 317, 318; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 60; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 157; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 18, 23, 63; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 216; Wolfsdorf (2020), Early Greek Ethics, 30, 200, 256, 288, 561, 596, 597; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 154, 155, 156, 158, 159, 160, 161, 162, 163, 185, 296, 721
1 μοῦσαι Πιερίηθεν ἀοιδῇσιν κλείουσαι'2 δεῦτε, Δίʼ ἐννέπετε, σφέτερον πατέρʼ ὑμνείουσαι· 3 ὅντε διὰ βροτοὶ ἄνδρες ὁμῶς ἄφατοί τε φατοί τε, 4 ῥητοί τʼ ἄρρητοί τε Διὸς μεγάλοιο ἕκητι. 5 ῥέα μὲν γὰρ βριάει, ῥέα δὲ βριάοντα χαλέπτει, 6 ῥεῖα δʼ ἀρίζηλον μινύθει καὶ ἄδηλον ἀέξει, 7 ῥεῖα δέ τʼ ἰθύνει σκολιὸν καὶ ἀγήνορα κάρφει 8 Ζεὺς ὑψιβρεμέτης, ὃς ὑπέρτατα δώματα ναίει. 9 κλῦθι ἰδὼν ἀίων τε, δίκῃ δʼ ἴθυνε θέμιστας
10 τύνη· ἐγὼ δέ κε, Πέρση, ἐτήτυμα μυθησαίμην.
1 οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν
12 εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας,
13 ἣ δʼ ἐπιμωμητή· διὰ δʼ ἄνδιχα θυμὸν ἔχουσιν.
14 ἣ μὲν γὰρ πόλεμόν τε κακὸν καὶ δῆριν ὀφέλλει,
15 σχετλίη· οὔτις τήν γε φιλεῖ βροτός, ἀλλʼ ὑπʼ ἀνάγκης
16 ἀθανάτων βουλῇσιν Ἔριν τιμῶσι βαρεῖαν.
17 τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή,
18 θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων,
19 γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω· 20 ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν. 2
1 εἰς ἕτερον γάρ τίς τε ἰδὼν ἔργοιο χατίζει 22 πλούσιον, ὃς σπεύδει μὲν ἀρώμεναι ἠδὲ φυτεύειν 23 οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων 24 εἰς ἄφενος σπεύδοντʼ· ἀγαθὴ δʼ Ἔρις ἥδε βροτοῖσιν. 25 καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τέκτονι τέκτων, 26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ. 27 ὦ Πέρση, σὺ δὲ ταῦτα τεῷ ἐνικάτθεο θυμῷ, 28 μηδέ σʼ Ἔρις κακόχαρτος ἀπʼ ἔργου θυμὸν ἐρύκοι 29 νείκεʼ ὀπιπεύοντʼ ἀγορῆς ἐπακουὸν ἐόντα.
32 ὡραῖος, τὸν γαῖα φέρει, Δημήτερος ἀκτήν.
37 ἤδη μὲν γὰρ κλῆρον ἐδασσάμεθʼ, ἀλλὰ τὰ πολλὰ 38 ἁρπάζων ἐφόρεις μέγα κυδαίνων βασιλῆας 39 δωροφάγους, οἳ τήνδε δίκην ἐθέλουσι δίκασσαι.
42 κρύψαντες γὰρ ἔχουσι θεοὶ βίον ἀνθρώποισιν· 43 ῥηιδίως γάρ κεν καὶ ἐπʼ ἤματι ἐργάσσαιο, 44 ὥστε σε κεἰς ἐνιαυτὸν ἔχειν καὶ ἀεργὸν ἐόντα· 45 αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταθεῖο, 46 ἔργα βοῶν δʼ ἀπόλοιτο καὶ ἡμιόνων ταλαεργῶν. 47 ἀλλὰ Ζεὺς ἔκρυψε χολωσάμενος φρεσὶν ᾗσιν, 48 ὅττι μιν ἐξαπάτησε Προμηθεὺς ἀγκυλομήτης· 49 τοὔνεκʼ ἄρʼ ἀνθρώποισιν ἐμήσατο κήδεα λυγρά. 50 κρύψε δὲ πῦρ· τὸ μὲν αὖτις ἐὺς πάις Ἰαπετοῖο 5
1 ἔκλεψʼ ἀνθρώποισι Διὸς πάρα μητιόεντος 52 ἐν κοῒλῳ νάρθηκι λαθὼν Δία τερπικέραυνον. 53 τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς· 54 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 54 ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε. 55 χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας, 56 σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. 57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες 58 τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες. 60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 6
1 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 7
1 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 8
1 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 9
1 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92 νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93 αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95 ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96 μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97 ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98 ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99 αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο.
100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·
1 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα·
102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ
103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι
104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς.
105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι.
106 εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω
107 εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν.
108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.
109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων
10 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.
1 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·
12 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες
13 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν
14 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι
15 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·
16 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα
17 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα
18 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
19 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν.
120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν.
1 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—
122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται
123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,
124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα
125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,
126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,
127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν
128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες,
129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα.
130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ
1 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ.
32 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο,
133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες
134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο
135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν
136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς,
37 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα
138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς
139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν.
140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—
1 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται,
42 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—,
143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων
144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον,
145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος
146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον
147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν,
148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι
149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν.
150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι
1 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος.
152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες
153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο
154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας
155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο.
156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν,
157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ
158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον,
159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται
160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν.
1 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή,
162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ,
163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο,
164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης
165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο.
166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,
167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας
168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης.
169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς
169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ.
169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ.
169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε.
169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει.
170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες
1 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην,
172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν
173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι
175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι.
176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ
177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ
178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·
179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν.
180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων,
1 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν.
182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες,
183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ,
184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ.
185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας·
186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι
187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε
188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν
189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει.
190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου
1 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν
192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς
193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα
194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται.
195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι
196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης.
197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης
198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν
199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 20
1 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. 202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς· 203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 2
10 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 2
1 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 2
12 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. 2
13 ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε· 2
14 ὕβρις γάρ τε κακὴ δειλῷ βροτῷ· οὐδὲ μὲν ἐσθλὸς 2
15 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θʼ ὑπʼ αὐτῆς 2
16 ἐγκύρσας ἄτῃσιν· ὁδὸς δʼ ἑτέρηφι παρελθεῖν 2
17 κρείσσων ἐς τὰ δίκαια· Δίκη δʼ ὑπὲρ Ὕβριος ἴσχει 2
18 ἐς τέλος ἐξελθοῦσα· παθὼν δέ τε νήπιος ἔγνω. 2
19 αὐτίκα γὰρ τρέχει Ὅρκος ἅμα σκολιῇσι δίκῃσιν. 220 τῆς δὲ Δίκης ῥόθος ἑλκομένης, ᾗ κʼ ἄνδρες ἄγωσι 22
1 δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας. 222 ἣ δʼ ἕπεται κλαίουσα πόλιν καὶ ἤθεα λαῶν, 223 ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα, 224 οἵ τε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν. 225 Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227 τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228 εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229 ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230 οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 23
1 οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 2
32 τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233 ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234 εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235 τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236 θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 2
37 νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα. 238 οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα, 239 τοῖς δὲ δίκην Κρονίδης τεκμαίρεται εὐρύοπα Ζεύς. 240 πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα, 24
1 ὅς κεν ἀλιτραίνῃ καὶ ἀτάσθαλα μηχανάαται. 2
42 τοῖσιν δʼ οὐρανόθεν μέγʼ ἐπήγαγε πῆμα Κρονίων 243 λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί. 244 οὐδὲ γυναῖκες τίκτουσιν, μινύθουσι δὲ οἶκοι 245 Ζηνὸς φραδμοσύνῃσιν Ὀλυμπίου· ἄλλοτε δʼ αὖτε 246 ἢ τῶν γε στρατὸν εὐρὺν ἀπώλεσεν ἢ ὅ γε τεῖχος 247 ἢ νέας ἐν πόντῳ Κρονίδης ἀποαίνυται αὐτῶν. 248 ὦ βασιλῆς, ὑμεῖς δὲ καταφράζεσθε καὶ αὐτοὶ 249 τήνδε δίκην· ἐγγὺς γὰρ ἐν ἀνθρώποισιν ἐόντες 250 ἀθάνατοι φράζονται, ὅσοι σκολιῇσι δίκῃσιν 25
1 ἀλλήλους τρίβουσι θεῶν ὄπιν οὐκ ἀλέγοντες. 252 τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ 253 ἀθάνατοι Ζηνὸς φύλακες θνητῶν ἀνθρώπων· 254 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 255 ἠέρα ἑσσάμενοι, πάντη φοιτῶντες ἐπʼ αἶαν. 256 ἡ δέ τε παρθένος ἐστὶ Δίκη, Διὸς ἐκγεγαυῖα, 257 κυδρή τʼ αἰδοίη τε θεῶν, οἳ Ὄλυμπον ἔχουσιν. 258 καί ῥʼ ὁπότʼ ἄν τίς μιν βλάπτῃ σκολιῶς ὀνοτάζων, 259 αὐτίκα πὰρ Διὶ πατρὶ καθεζομένη Κρονίωνι 260 γηρύετʼ ἀνθρώπων ἄδικον νόον, ὄφρʼ ἀποτίσῃ 26
1 δῆμος ἀτασθαλίας βασιλέων, οἳ λυγρὰ νοεῦντες 262 ἄλλῃ παρκλίνωσι δίκας σκολιῶς ἐνέποντες. 263 ταῦτα φυλασσόμενοι, βασιλῆς, ἰθύνετε †δίκας 264 δωροφάγοι, σκολιέων δὲ δικέων ἐπὶ πάγχυ λάθεσθε. 265 οἷ γʼ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων, 266 ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη. 267 πάντα ἰδὼν Διὸς ὀφθαλμὸς καὶ πάντα νοήσας 268 καί νυ τάδʼ, αἴ κʼ ἐθέλῃσʼ, ἐπιδέρκεται, οὐδέ ἑ λήθει, 269 οἵην δὴ καὶ τήνδε δίκην πόλις ἐντὸς ἐέργει. 270 νῦν δὴ ἐγὼ μήτʼ αὐτὸς ἐν ἀνθρώποισι δίκαιος 27
1 εἴην μήτʼ ἐμὸς υἱός· ἐπεὶ κακὸν ἄνδρα δίκαιον 272 ἔμμεναι, εἰ μείζω γε δίκην ἀδικώτερος ἕξει· 273 ἀλλὰ τά γʼ οὔ πω ἔολπα τελεῖν Δία μητιόεντα. 274 ὦ Πέρση, σὺ δὲ ταῦτα μετὰ φρεσὶ βάλλεο σῇσι, 275 καὶ νυ δίκης ἐπάκουε, βίης δʼ ἐπιλήθεο πάμπαν. 276 τόνδε γὰρ ἀνθρώποισι νόμον διέταξε Κρονίων 277 ἰχθύσι μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς 278 ἐσθέμεν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶ μετʼ αὐτοῖς· 279 ἀνθρώποισι δʼ ἔδωκε δίκην, ἣ πολλὸν ἀρίστη 280 γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι 28
1 γιγνώσκων, τῷ μέν τʼ ὄλβον διδοῖ εὐρύοπα Ζεύς· 282 ὃς δέ κε μαρτυρίῃσι ἑκὼν ἐπίορκον ὀμόσσας 283 ψεύσεται, ἐν δὲ δίκην βλάψας νήκεστον ἀασθῇ, 284 τοῦ δέ τʼ ἀμαυροτέρη γενεὴ μετόπισθε λέλειπται· 285 ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων. 286 σοὶ δʼ ἐγὼ ἐσθλὰ νοέων ἐρέω, μέγα νήπιε Πέρση. 287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι 288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 29
1 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. 293 οὗτος μὲν πανάριστος, ὃς αὐτὸς πάντα νοήσῃ 294 φρασσάμενος, τά κʼ ἔπειτα καὶ ἐς τέλος ᾖσιν ἀμείνω· 295 ἐσθλὸς δʼ αὖ κἀκεῖνος, ὃς εὖ εἰπόντι πίθηται· 296 ὃς δέ κε μήτʼ αὐτὸς νοέῃ μήτʼ ἄλλου ἀκούων 297 ἐν θυμῷ βάλληται, ὃ δʼ αὖτʼ ἀχρήιος ἀνήρ. 298 ἀλλὰ σύ γʼ ἡμετέρης μεμνημένος αἰὲν ἐφετμῆς 299 ἐργάζευ, Πέρση, δῖον γένος, ὄφρα σε λιμὸς 300 ἐχθαίρῃ, φιλέῃ δέ σʼ ἐυστέφανος Δημήτηρ 30
1 αἰδοίη, βιότου δὲ τεὴν πιμπλῇσι καλιήν· 302 λιμὸς γάρ τοι πάμπαν ἀεργῷ σύμφορος ἀνδρί. 303 τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες, ὅς κεν ἀεργὸς 304 ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὀργήν, 305 οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ 306 ἔσθοντες· σοὶ δʼ ἔργα φίλʼ ἔστω μέτρια κοσμεῖν, 307 ὥς κέ τοι ὡραίου βιότου πλήθωσι καλιαί. 308 ἐξ ἔργων δʼ ἄνδρες πολύμηλοί τʼ ἀφνειοί τε· 309 καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν.' '3
1 ἔργον δʼ οὐδὲν ὄνειδος, ἀεργίη δέ τʼ ὄνειδος. 3
12 εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς 3
13 πλουτεῦντα· πλούτῳ δʼ ἀρετὴ καὶ κῦδος ὀπηδεῖ. 3
14 δαίμονι δʼ οἷος ἔησθα, τὸ ἐργάζεσθαι ἄμεινον, 3
15 εἴ κεν ἀπʼ ἀλλοτρίων κτεάνων ἀεσίφρονα θυμὸν 3
16 εἰς ἔργον τρέψας μελετᾷς βίου, ὥς σε κελεύω. 3
17 αἰδὼς δʼ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει, 3
18 αἰδώς, ἥ τʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησιν. 3
19 αἰδώς τοι πρὸς ἀνολβίῃ, θάρσος δὲ πρὸς ὄλβῳ.
320 χρήματα δʼ οὐχ ἁρπακτά, θεόσδοτα πολλὸν ἀμείνω.
1 εἰ γάρ τις καὶ χερσὶ βίῃ μέγαν ὄλβον ἕληται,
322 ἢ ὅ γʼ ἀπὸ γλώσσης ληίσσεται, οἷά τε πολλὰ
323 γίγνεται, εὖτʼ ἂν δὴ κέρδος νόον ἐξαπατήσῃ
324 ἀνθρώπων, αἰδῶ δέ τʼ ἀναιδείη κατοπάζῃ·
325 ῥεῖα δέ μιν μαυροῦσι θεοί, μινύθουσι δὲ οἶκον
326 ἀνέρι τῷ, παῦρον δέ τʼ ἐπὶ χρόνον ὄλβος ὀπηδεῖ.
327 ἶσον δʼ ὅς θʼ ἱκέτην ὅς τε ξεῖνον κακὸν ἔρξῃ,
328 ὅς τε κασιγνήτοιο ἑοῦ ἀνὰ δέμνια βαίνῃ
329 κρυπταδίης εὐνῆς ἀλόχου, παρακαίρια ῥέζων, 330 ὅς τέ τευ ἀφραδίῃς ἀλιταίνεται ὀρφανὰ τέκνα, 33
1 ὅς τε γονῆα γέροντα κακῷ ἐπὶ γήραος οὐδῷ 3
32 νεικείῃ χαλεποῖσι καθαπτόμενος ἐπέεσσιν· 333 τῷ δʼ ἦ τοι Ζεὺς αὐτὸς ἀγαίεται, ἐς δὲ τελευτὴν 334 ἔργων ἀντʼ ἀδίκων χαλεπὴν ἐπέθηκεν ἀμοιβήν. 335 ἀλλὰ σὺ τῶν μὲν πάμπαν ἔεργʼ ἀεσίφρονα θυμόν. 336 κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν 3
37 ἁγνῶς καὶ καθαρῶς, ἐπὶ δʼ ἀγλαὰ μηρία καίειν· 338 ἄλλοτε δὲ σπονδῇσι θύεσσί τε ἱλάσκεσθαι, 339 ἠμὲν ὅτʼ εὐνάζῃ καὶ ὅτʼ ἂν φάος ἱερὸν ἔλθῃ, 340 ὥς κέ τοι ἵλαον κραδίην καὶ θυμὸν ἔχωσιν, 34
1 ὄφρʼ ἄλλων ὠνῇ κλῆρον, μὴ τὸν τεὸν ἄλλος. 3
42 τὸν φιλέοντʼ ἐπὶ δαῖτα καλεῖν, τὸν δʼ ἐχθρὸν ἐᾶσαι· 343 τὸν δὲ μάλιστα καλεῖν, ὅς τις σέθεν ἐγγύθι ναίει· 344 εἰ γάρ τοι καὶ χρῆμʼ ἐγχώριον ἄλλο γένηται, 345 γείτονες ἄζωστοι ἔκιον, ζώσαντο δὲ πηοί. 346 πῆμα κακὸς γείτων, ὅσσον τʼ ἀγαθὸς μέγʼ ὄνειαρ. 347 ἔμμορέ τοι τιμῆς, ὅς τʼ ἔμμορε γείτονος ἐσθλοῦ. 348 οὐδʼ ἂν βοῦς ἀπόλοιτʼ, εἰ μὴ γείτων κακὸς εἴη. 349 εὖ μὲν μετρεῖσθαι παρὰ γείτονος, εὖ δʼ ἀποδοῦναι, 350 αὐτῷ τῷ μέτρῳ, καὶ λώιον, αἴ κε δύνηαι, 35
1 ὡς ἂν χρηίζων καὶ ἐς ὕστερον ἄρκιον εὕρῃς. 352 μὴ κακὰ κερδαίνειν· κακὰ κέρδεα ἶσʼ ἀάτῃσιν. 353 τὸν φιλέοντα φιλεῖν, καὶ τῷ προσιόντι προσεῖναι. 354 καὶ δόμεν, ὅς κεν δῷ, καὶ μὴ δόμεν, ὅς κεν μὴ δῷ. 355 δώτῃ μέν τις ἔδωκεν, ἀδώτῃ δʼ οὔτις ἔδωκεν. 356 δὼς ἀγαθή, ἅρπαξ δὲ κακή, θανάτοιο δότειρα. 357 ὃς μὲν γάρ κεν ἀνὴρ ἐθέλων, ὅ γε, κεἰ μέγα δοίη, 358 χαίρει τῷ δώρῳ καὶ τέρπεται ὃν κατὰ θυμόν· 359 ὃς δέ κεν αὐτὸς ἕληται ἀναιδείηφι πιθήσας, 360 καί τε σμικρὸν ἐόν, τό γʼ ἐπάχνωσεν φίλον ἦτορ. 364 οὐδὲ τό γʼ ἐν οἴκῳ κατακείμενον ἀνέρα κήδει. 366 ἐσθλὸν μὲν παρεόντος ἑλέσθαι, πῆμα δὲ θυμῷ 367 χρηίζειν ἀπεόντος, ἅ σε φράζεσθαι ἄνωγα.
373 μὴ δὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω
374 αἱμύλα κωτίλλουσα, τεὴν διφῶσα καλιήν.
375 ὃς δὲ γυναικὶ πέποιθε, πέποιθʼ ὅ γε φηλήτῃσιν.
376 μουνογενὴς δὲ πάις εἴη πατρώιον οἶκον
377 φερβέμεν ὣς γὰρ πλοῦτος ἀέξεται ἐν μεγάροισιν.
378 γηραιὸς δὲ θάνοις ἕτερον παῖδʼ ἐγκαταλείπων.
379 ῥεῖα δέ κεν πλεόνεσσι πόροι Ζεὺς ἄσπετον ὄλβον. 382 ὧδʼ ἔρδειν, καὶ ἔργον ἐπʼ ἔργῳ ἐργάζεσθαι. 383 πληιάδων Ἀτλαγενέων ἐπιτελλομενάων 384 ἄρχεσθʼ ἀμήτου, ἀρότοιο δὲ δυσομενάων. 385 αἳ δή τοι νύκτας τε καὶ ἤματα τεσσαράκοντα 386 κεκρύφαται, αὖτις δὲ περιπλομένου ἐνιαυτοῦ 387 φαίνονται τὰ πρῶτα χαρασσομένοιο σιδήρου. 388 οὗτός τοι πεδίων πέλεται νόμος, οἵ τε θαλάσσης 389 ἐγγύθι ναιετάουσʼ, οἵ τʼ ἄγκεα βησσήεντα, 390 πόντου κυμαίνοντος ἀπόπροθι, πίονα χῶρον 39
1 ναίουσιν· γυμνὸν σπείρειν, γυμνὸν δὲ βοωτεῖν, 392 γυμνὸν δʼ ἀμάειν, εἴ χʼ ὥρια πάντʼ ἐθέλῃσθα 393 ἔργα κομίζεσθαι Δημήτερος· ὥς τοι ἕκαστα 394 ὥριʼ ἀέξηται, μή πως τὰ μέταζε χατίζων 395 πτώσσῃς ἀλλοτρίους οἴκους καὶ μηδὲν ἀνύσσῃς. 396 ὡς καὶ νῦν ἐπʼ ἔμʼ ἦλθες· ἐγὼ δέ τοι οὐκ ἐπιδώσω 397 οὐδʼ ἐπιμετρήσω· ἐργάζευ, νήπιε Πέρση, 398 ἔργα, τά τʼ ἀνθρώποισι θεοὶ διετεκμήραντο, 399 μή ποτε σὺν παίδεσσι γυναικί τε θυμὸν ἀχεύων 400 ζητεύῃς βίοτον κατὰ γείτονας, οἳ δʼ ἀμελῶσιν. 40
1 δὶς μὲν γὰρ καὶ τρὶς τάχα τεύξεαι· ἢν δʼ ἔτι λυπῇς, 402 χρῆμα μὲν οὐ πρήξεις, σὺ δʼ ἐτώσια πόλλʼ ἀγορεύσεις· 403 ἀχρεῖος δʼ ἔσται ἐπέων νομός. ἀλλά σʼ ἄνωγα 404 φράζεσθαι χρειῶν τε λύσιν λιμοῦ τʼ ἀλεωρήν. 405 οἶκον μὲν πρώτιστα γυναῖκά τε βοῦν τʼ ἀροτῆρα, 406 κτητήν, οὐ γαμετήν, ἥτις καὶ βουσὶν ἕποιτο, 407 χρήματα δʼ ἐν οἴκῳ πάντʼ ἄρμενα ποιήσασθαι, 408 μὴ σὺ μὲν αἰτῇς ἄλλον, ὃ δʼ ἀρνῆται, σὺ δὲ τητᾷ, 409 ἡ δʼ ὥρη παραμείβηται, μινύθῃ δὲ τὸ ἔργον. 4
10 μηδʼ ἀναβάλλεσθαι ἔς τʼ αὔριον ἔς τε ἔνηφιν· 4
1 οὐ γὰρ ἐτωσιοεργὸς ἀνὴρ πίμπλησι καλιὴν 4
12 οὐδʼ ἀναβαλλόμενος· μελέτη δὲ τὸ ἔργον ὀφέλλει· 4
13 αἰεὶ δʼ ἀμβολιεργὸς ἀνὴρ ἄτῃσι παλαίει. 4
14 ἦμος δὴ λήγει μένος ὀξέος ἠελίοιο 4
15 καύματος ἰδαλίμου, μετοπωρινὸν ὀμβρήσαντος 4
16 Ζηνὸς ἐρισθενέος, μετὰ δὲ τρέπεται βρότεος χρὼς 4
17 πολλὸν ἐλαφρότερος· δὴ γὰρ τότε Σείριος ἀστὴρ 4
18 βαιὸν ὑπὲρ κεφαλῆς κηριτρεφέων ἀνθρώπων 4
19 ἔρχεται ἠμάτιος, πλεῖον δέ τε νυκτὸς ἐπαυρεῖ·
420 τῆμος ἀδηκτοτάτη πέλεται τμηθεῖσα σιδήρῳ
1 ὕλη, φύλλα δʼ ἔραζε χέει, πτόρθοιό τε λήγει·
422 τῆμος ἄρʼ ὑλοτομεῖν μεμνημένος ὥρια ἔργα.
423 ὄλμον μὲν τριπόδην τάμνειν, ὕπερον δὲ τρίπηχυν,
424 ἄξονα δʼ ἑπταπόδην· μάλα γάρ νύ τοι ἄρμενον οὕτω·
425 εἰ δέ κεν ὀκταπόδην, ἀπὸ καὶ σφῦράν κε τάμοιο.
426 τρισπίθαμον δʼ ἄψιν τάμνειν δεκαδώρῳ ἀμάξῃ.
427 πόλλʼ ἐπικαμπύλα κᾶλα· φέρειν δὲ γύην, ὅτʼ ἂν εὕρῃς,
428 ἐς οἶκον, κατʼ ὄρος διζήμενος ἢ κατʼ ἄρουραν,
429 πρίνινον· ὃς γὰρ βουσὶν ἀροῦν ὀχυρώτατός ἐστιν, 430 εὖτʼ ἂν Ἀθηναίης δμῷος ἐν ἐλύματι πήξας 43
1 γόμφοισιν πελάσας προσαρήρεται ἱστοβοῆι. 4
32 δοιὰ δὲ θέσθαι ἄροτρα, πονησάμενος κατὰ οἶκον, 433 αὐτόγυον καὶ πηκτόν, ἐπεὶ πολὺ λώιον οὕτω· 434 εἴ χʼ ἕτερον ἄξαις, ἕτερόν κʼ ἐπὶ βουσὶ βάλοιο. 435 δάφνης δʼ ἢ πτελέης ἀκιώτατοι ἱστοβοῆες, 436 δρυὸς ἔλυμα, γύης πρίνου· βόε δʼ ἐνναετήρω 4
37 ἄρσενε κεκτῆσθαι, τῶν γὰρ σθένος οὐκ ἀλαπαδνόν, 438 ἥβης μέτρον ἔχοντε· τὼ ἐργάζεσθαι ἀρίστω. 439 οὐκ ἂν τώ γʼ ἐρίσαντε ἐν αὔλακι κὰμ μὲν ἄροτρον 440 ἄξειαν, τὸ δὲ ἔργον ἐτώσιον αὖθι λίποιεν. 44
1 τοῖς δʼ ἅμα τεσσαρακονταετὴς αἰζηὸς ἕποιτο 4
42 ἄρτον δειπνήσας τετράτρυφον, ὀκτάβλωμον, 443 ὃς ἔργου μελετῶν ἰθεῖάν κʼ αὔλακʼ ἐλαύνοι, 444 μηκέτι παπταίνων μεθʼ ὁμήλικας, ἀλλʼ ἐπὶ ἔργῳ 445 θυμὸν ἔχων· τοῦ δʼ οὔτι νεώτερος ἄλλος ἀμείνων 446 σπέρματα δάσσασθαι καὶ ἐπισπορίην ἀλέασθαι. 447 κουρότερος γὰρ ἀνὴρ μεθʼ ὁμήλικας ἐπτοίηται. 448 φράζεσθαι δʼ, εὖτʼ ἂν γεράνου φωνὴν ἐπακούσῃς 449 ὑψόθεν ἐκ νεφέων ἐνιαύσια κεκληγυίης· 450 ἥτʼ ἀρότοιό τε σῆμα φέρει καὶ χείματος ὥρην 45
1 δεικνύει ὀμβρηροῦ· κραδίην δʼ ἔδακʼ ἀνδρὸς ἀβούτεω· 452 δὴ τότε χορτάζειν ἕλικας βόας ἔνδον ἐόντας· 453 ῥηίδιον γὰρ ἔπος εἰπεῖν· βόε δὸς καὶ ἄμαξαν· 454 ῥηίδιον δʼ ἀπανήνασθαι· πάρα ἔργα βόεσσιν. 455 φησὶ δʼ ἀνὴρ φρένας ἀφνειὸς πήξασθαι ἄμαξαν, 456 νήπιος, οὐδὲ τὸ οἶδʼ· ἑκατὸν δέ τε δούρατʼ ἀμάξης, 457 τῶν πρόσθεν μελέτην ἐχέμεν οἰκήια θέσθαι. 458 εὖτʼ ἂν δὲ πρώτιστʼ ἄροτος θνητοῖσι φανείῃ, 459 δὴ τότʼ ἐφορμηθῆναι ὁμῶς δμῶές τε καὶ αὐτὸς 460 αὔην καὶ διερὴν ἀρόων ἀρότοιο καθʼ ὥρην, 46
1 πρωὶ μάλα σπεύδων, ἵνα τοι πλήθωσιν ἄρουραι. 462 ἦρι πολεῖν· θέρεος δὲ νεωμένη οὔ σʼ ἀπατήσει. 463 νειὸν δὲ σπείρειν ἔτι κουφίζουσαν ἄρουραν· 464 νειὸς ἀλεξιάρη παίδων εὐκηλήτειρα. 465 εὔχεσθαι δὲ Διὶ χθονίῳ Δημήτερί θʼ ἁγνῇ, 466 ἐκτελέα βρίθειν Δημήτερος ἱερὸν ἀκτήν, 467 ἀρχόμενος τὰ πρῶτʼ ἀρότου, ὅτʼ ἂν ἄκρον ἐχέτλης 468 χειρὶ λαβὼν ὅρπηκα βοῶν ἐπὶ νῶτον ἵκηαι 469 ἔνδρυον ἑλκόντων μεσάβων. ὁ δὲ τυτθὸς ὄπισθε 470 δμῷος ἔχων μακέλην πόνον ὀρνίθεσσι τιθείη 47
1 σπέρμα κατακρύπτων· ἐυθημοσύνη γὰρ ἀρίστη 472 θνητοῖς ἀνθρώποις, κακοθημοσύνη δὲ κακίστη. 473 ὧδέ κεν ἀδροσύνῃ στάχυες νεύοιεν ἔραζε, 474 εἰ τέλος αὐτὸς ὄπισθεν Ὀλύμπιος ἐσθλὸν ὀπάζοι, 475 ἐκ δʼ ἀγγέων ἐλάσειας ἀράχνια· καί σε ἔολπα 476 γηθήσειν βιότου αἰρεύμενον ἔνδον ἐόντος. 477 εὐοχθέων δʼ ἵξεαι πολιὸν ἔαρ, οὐδὲ πρὸς ἄλλους 478 αὐγάσεαι· σέο δʼ ἄλλος ἀνὴρ κεχρημένος ἔσται. 479 εἰ δέ κεν ἠελίοιο τροπῇς ἀρόῳς χθόνα δῖαν, 480 ἥμενος ἀμήσεις ὀλίγον περὶ χειρὸς ἐέργων, 48
1 ἀντία δεσμεύων κεκονιμένος, οὐ μάλα χαίρων, 482 οἴσεις δʼ ἐν φορμῷ· παῦροι δέ σε θηήσονται. 483 ἄλλοτε δʼ ἀλλοῖος Ζηνὸς νόος αἰγιόχοιο, 484 ἀργαλέος δʼ ἄνδρεσσι καταθνητοῖσι νοῆσαι. 485 εἰ δέ κεν ὄψʼ ἀρόσῃς, τόδε κέν τοι φάρμακον εἴη· 486 ἦμος κόκκυξ κοκκύζει δρυὸς ἐν πετάλοισι 487 τὸ πρῶτον, τέρπει δὲ βροτοὺς ἐπʼ ἀπείρονα γαῖαν, 488 τῆμος Ζεὺς ὕοι τρίτῳ ἤματι μηδʼ ἀπολήγοι, 489 μήτʼ ἄρʼ ὑπερβάλλων βοὸς ὁπλὴν μήτʼ ἀπολείπων· 490 οὕτω κʼ ὀψαρότης πρῳηρότῃ ἰσοφαρίζοι. 49
1 ἐν θυμῷ δʼ εὖ πάντα φυλάσσεο· μηδέ σε λήθοι 492 μήτʼ ἔαρ γιγνόμενον πολιὸν μήθʼ ὥριος ὄμβρος. 493 πὰρ δʼ ἴθι χάλκειον θῶκον καὶ ἐπαλέα λέσχην 494 ὥρῃ χειμερίῃ, ὁπότε κρύος ἀνέρα ἔργων 495 ἰσχάνει, ἔνθα κʼ ἄοκνος ἀνὴρ μέγα οἶκον ὀφέλλοι, 496 μή σε κακοῦ χειμῶνος ἀμηχανίη καταμάρψῃ 497 σὺν πενίῃ, λεπτῇ δὲ παχὺν πόδα χειρὶ πιέζῃς. 498 πολλὰ δʼ ἀεργὸς ἀνήρ, κενεὴν ἐπὶ ἐλπίδα μίμνων, 499 χρηίζων βιότοιο, κακὰ προσελέξατο θυμῷ. 500 ἐλπὶς δʼ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει, 50
1 ἥμενον ἐν λέσχῃ, τῷ μὴ βίος ἄρκιος εἴη. 502 δείκνυε δὲ δμώεσσι θέρευς ἔτι μέσσου ἐόντος· 503 οὐκ αἰεὶ θέρος ἐσσεῖται, ποιεῖσθε καλιάς. 504 μῆνα δὲ Ληναιῶνα, κάκʼ ἤματα, βουδόρα πάντα, 505 τοῦτον ἀλεύασθαι, καὶ πηγάδας, αἵτʼ ἐπὶ γαῖαν 506 πνεύσαντος Βορέαο δυσηλεγέες τελέθουσιν, 507 ὅστε διὰ Θρῄκης ἱπποτρόφου εὐρέι πόντῳ 508 ἐμπνεύσας ὤρινε· μέμυκε δὲ γαῖα καὶ ὕλη· 509 πολλὰς δὲ δρῦς ὑψικόμους ἐλάτας τε παχείας 5
10 οὔρεος ἐν βήσσῃς πιλνᾷ χθονὶ πουλυβοτείρῃ 5
1 ἐμπίπτων, καὶ πᾶσα βοᾷ τότε νήριτος ὕλη. 5
12 θῆρες δὲ φρίσσουσʼ, οὐρὰς δʼ ὑπὸ μέζεʼ ἔθεντο, 5
13 τῶν καὶ λάχνῃ δέρμα κατάσκιον· ἀλλά νυ καὶ τῶν 5
14 ψυχρὸς ἐὼν διάησι δασυστέρνων περ ἐόντων. 5
15 καί τε διὰ ῥινοῦ βοὸς ἔρχεται, οὐδέ μιν ἴσχει· 5
16 καί τε διʼ αἶγα ἄησι τανύτριχα· πώεα δʼ οὔ τι, 5
17 οὕνεκʼ ἐπηεταναὶ τρίχες αὐτῶν, οὐ διάησιν 5
18 ἲς ἀνέμου Βορέου· τροχαλὸν δὲ γέροντα τίθησιν. 5
19 καὶ διὰ παρθενικῆς ἁπαλόχροος οὐ διάησιν, 520 ἥτε δόμων ἔντοσθε φίλῃ παρὰ μητέρι μίμνει 52
1 οὔ πω ἔργα ἰδυῖα πολυχρύσου Ἀφροδίτης· 522 εὖ τε λοεσσαμένη τέρενα χρόα καὶ λίπʼ ἐλαίῳ 523 χρισαμένη μυχίη καταλέξεται ἔνδοθι οἴκου 524 ἤματι χειμερίῳ, ὅτʼ ἀνόστεος ὃν πόδα τένδει 525 ἔν τʼ ἀπύρῳ οἴκῳ καὶ ἤθεσι λευγαλέοισιν. 526 οὐδέ οἱ ἠέλιος δείκνυ νομὸν ὁρμηθῆναι· 527 ἀλλʼ ἐπὶ κυανέων ἀνδρῶν δῆμόν τε πόλιν τε 528 στρωφᾶται, βράδιον δὲ Πανελλήνεσσι φαείνει. 529 καὶ τότε δὴ κεραοὶ καὶ νήκεροι ὑληκοῖται 530 λυγρὸν μυλιόωντες ἀνὰ δρία βησσήεντα 53
1 φεύγουσιν· καὶ πᾶσιν ἐνὶ φρεσὶ τοῦτο μέμηλεν, 5
32 ὡς σκέπα μαιόμενοι πυκινοὺς κευθμῶνας ἔχωσι 533 καὶ γλάφυ πετρῆεν· τότε δὴ τρίποδι βροτῷ ἶσοι, 534 οὗ τʼ ἐπὶ νῶτα ἔαγε, κάρη δʼ εἰς οὖδας ὁρᾶται, 535 τῷ ἴκελοι φοιτῶσιν, ἀλευόμενοι νίφα λευκήν. 536 καὶ τότε ἕσσασθαι ἔρυμα χροός, ὥς σε κελεύω, 5
37 χλαῖνάν τε μαλακὴν καὶ τερμιόεντα χιτῶνα· 538 στήμονι δʼ ἐν παύρῳ πολλὴν κρόκα μηρύσασθαι· 539 τὴν περιέσσασθαι, ἵνα τοι τρίχες ἀτρεμέωσι, 540 μηδʼ ὀρθαὶ φρίσσωσιν ἀειρόμεναι κατὰ σῶμα. 54
1 ἀμφὶ δὲ ποσσὶ πέδιλα βοὸς ἶφι κταμένοιο 5
42 ἄρμενα δήσασθαι, πίλοις ἔντοσθε πυκάσσας. 543 πρωτογόνων δʼ ἐρίφων, ὁπότʼ ἂν κρύος ὥριον ἔλθῃ, 544 δέρματα συρράπτειν νεύρῳ βοός, ὄφρʼ ἐπὶ νώτῳ 545 ὑετοῦ ἀμφιβάλῃ ἀλέην· κεφαλῆφι δʼ ὕπερθεν 546 πῖλον ἔχειν ἀσκητόν, ἵνʼ οὔατα μὴ καταδεύῃ· 547 ψυχρὴ γάρ τʼ ἠὼς πέλεται Βορέαο πεσόντος 548 ἠώιος δʼ ἐπὶ γαῖαν ἀπʼ οὐρανοῦ ἀστερόεντος 549 ἀὴρ πυροφόρος τέταται μακάρων ἐπὶ ἔργοις· 550 ὅστε ἀρυσάμενος ποταμῶν ἄπο αἰεναόντων, 55
1 ὑψοῦ ὑπὲρ γαίης ἀρθεὶς ἀνέμοιο θυέλλῃ 552 ἄλλοτε μέν θʼ ὕει ποτὶ ἕσπερον, ἄλλοτʼ ἄησι 553 πυκνὰ Θρηικίου Βορέου νέφεα κλονέοντος. 554 τὸν φθάμενος ἔργον τελέσας οἶκόνδε νέεσθαι, 555 μή ποτέ σʼ οὐρανόθεν σκοτόεν νέφος ἀμφικαλύψῃ, 556 χρῶτα δὲ μυδαλέον θήῃ κατά θʼ εἵματα δεύσῃ. 557 ἀλλʼ ὑπαλεύασθαι· μεὶς γὰρ χαλεπώτατος οὗτος, 558 χειμέριος, χαλεπὸς προβάτοις, χαλεπὸς δʼ ἀνθρώποις. 559 τῆμος τὤμισυ βουσίν, ἐπʼ ἀνέρι δὲ πλέον εἴη 560 ἁρμαλιῆς· μακραὶ γὰρ ἐπίρροθοι εὐφρόναι εἰσίν. 56
1 ταῦτα φυλασσόμενος τετελεσμένον εἰς ἐνιαυτὸν 562 ἰσοῦσθαι νύκτας τε καὶ ἤματα, εἰσόκεν αὖτις 563 γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ. 564 εὖτʼ ἂν δʼ ἑξήκοντα μετὰ τροπὰς ἠελίοιο 565 χειμέριʼ ἐκτελέσῃ Ζεὺς ἤματα, δή ῥα τότʼ ἀστὴρ 566 Ἀρκτοῦρος προλιπὼν ἱερὸν ῥόον Ὠκεανοῖο 567 πρῶτον παμφαίνων ἐπιτέλλεται ἀκροκνέφαιος. 568 τὸν δὲ μέτʼ ὀρθογόη Πανδιονὶς ὦρτο χελιδὼν 569 ἐς φάος ἀνθρώποις, ἔαρος νέον ἱσταμένοιο. 570 τὴν φθάμενος οἴνας περταμνέμεν· ὣς γὰρ ἄμεινον. 57
1 ἀλλʼ ὁπότʼ ἂν φερέοικος ἀπὸ χθονὸς ἂμ φυτὰ βαίνῃ 572 Πληιάδας φεύγων, τότε δὴ σκάφος οὐκέτι οἰνέων· 573 ἀλλʼ ἅρπας τε χαρασσέμεναι καὶ δμῶας ἐγείρειν· 574 φεύγειν δὲ σκιεροὺς θώκους καὶ ἐπʼ ἠόα κοῖτον 575 ὥρῃ ἐν ἀμήτου, ὅτε τʼ ἠέλιος χρόα κάρφει. 576 τημοῦτος σπεύδειν καὶ οἴκαδε καρπὸν ἀγινεῖν 577 ὄρθρου ἀνιστάμενος, ἵνα τοι βίος ἄρκιος εἴη. 578 ἠὼς γὰρ ἔργοιο τρίτην ἀπομείρεται αἶσαν, 579 ἠώς τοι προφέρει μὲν ὁδοῦ, προφέρει δὲ καὶ ἔργου, 580 ἠώς, ἥτε φανεῖσα πολέας ἐπέβησε κελεύθου 58
1 ἀνθρώπους πολλοῖσί τʼ ἐπὶ ζυγὰ βουσὶ τίθησιν. 582 ἦμος δὲ σκόλυμός τʼ ἀνθεῖ καὶ ἠχέτα τέττιξ 583 δενδρέῳ ἐφεζόμενος λιγυρὴν καταχεύετʼ ἀοιδὴν 584 πυκνὸν ὑπὸ πτερύγων, θέρεος καματώδεος ὥρῃ, 585 τῆμος πιόταταί τʼ αἶγες καὶ οἶνος ἄριστος, 586 μαχλόταται δὲ γυναῖκες, ἀφαυρότατοι δέ τοι ἄνδρες 587 εἰσίν, ἐπεὶ κεφαλὴν καὶ γούνατα Σείριος ἄζει, 588 αὐαλέος δέ τε χρὼς ὑπὸ καύματος· ἀλλὰ τότʼ ἤδη 589 εἴη πετραίη τε σκιὴ καὶ βίβλινος οἶνος, 590 μάζα τʼ ἀμολγαίη γάλα τʼ αἰγῶν σβεννυμενάων, 59
1 καὶ βοὸς ὑλοφάγοιο κρέας μή πω τετοκυίης 592 πρωτογόνων τʼ ἐρίφων· ἐπὶ δʼ αἴθοπα πινέμεν οἶνον, 593 ἐν σκιῇ ἑζόμενον, κεκορημένον ἦτορ ἐδωδῆς, 594 ἀντίον ἀκραέος Ζεφύρου τρέψαντα πρόσωπα, 595 κρήνης τʼ αἰενάου καὶ ἀπορρύτου, ἥτʼ ἀθόλωτος, 596 τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου. 597 δμωσὶ δʼ ἐποτρύνειν Δημήτερος ἱερὸν ἀκτὴν 598 δινέμεν, εὖτʼ ἂν πρῶτα φανῇ σθένος Ὠαρίωνος, 599 χώρῳ ἐν εὐαέι καὶ ἐυτροχάλῳ ἐν ἀλωῇ. 600 μέτρῳ δʼ εὖ κομίσασθαι ἐν ἄγγεσιν· αὐτὰρ ἐπὴν δὴ 60
1 πάντα βίον κατάθηαι ἐπάρμενον ἔνδοθι οἴκου, 602 θῆτά τʼ ἄοικον ποιεῖσθαι καὶ ἄτεκνον ἔριθον 603 δίζησθαι κέλομαι· χαλεπὴ δʼ ὑπόπορτις ἔριθος· 604 καὶ κύνα καρχαρόδοντα κομεῖν, μὴ φείδεο σίτου, 605 μή ποτέ σʼ ἡμερόκοιτος ἀνὴρ ἀπὸ χρήμαθʼ ἕληται. 606 χόρτον δʼ ἐσκομίσαι καὶ συρφετόν, ὄφρα τοι εἴη 607 βουσὶ καὶ ἡμιόνοισιν ἐπηετανόν. αὐτὰρ ἔπειτα 608 δμῶας ἀναψῦξαι φίλα γούνατα καὶ βόε λῦσαι. 609 εὖτʼ ἂν δʼ Ὠαρίων καὶ Σείριος ἐς μέσον ἔλθῃ 6
10 οὐρανόν, Ἀρκτοῦρον δʼ ἐσίδῃ ῥοδοδάκτυλος Ηώς, 6
1 ὦ Πέρση, τότε πάντας ἀποδρέπεν οἴκαδε βότρυς· 6
12 δεῖξαι δʼ ἠελίῳ δέκα τʼ ἤματα καὶ δέκα νύκτας, 6
13 πέντε δὲ συσκιάσαι, ἕκτῳ δʼ εἰς ἄγγεʼ ἀφύσσαι 6
14 δῶρα Διωνύσου πολυγηθέος. αὐτὰρ ἐπὴν δὴ 6
15 Πληιάδες θʼ Ὑάδες τε τό τε σθένος Ὠαρίωνος 6
16 δύνωσιν, τότʼ ἔπειτʼ ἀρότου μεμνημένος εἶναι 6
17 ὡραίου· πλειὼν δὲ κατὰ χθονὸς ἄρμενος εἶσιν. 6
18 εἰ δέ σε ναυτιλίης δυσπεμφέλου ἵμερος αἱρεῖ, 6
19 εὖτʼ ἂν Πληιάδες σθένος ὄβριμον Ὠαρίωνος 620 φεύγουσαι πίπτωσιν ἐς ἠεροειδέα πόντον, 62
1 δὴ τότε παντοίων ἀνέμων θυίουσιν ἀῆται· 622 καὶ τότε μηκέτι νῆας ἔχειν ἐνὶ οἴνοπι πόντῳ, 623 γῆν ἐργάζεσθαι μεμνημένος, ὥς σε κελεύω. 624 νῆα δʼ ἐπʼ ἠπείρου ἐρύσαι πυκάσαι τε λίθοισι 625 πάντοθεν, ὄφρʼ ἴσχωσʼ ἀνέμων μένος ὑγρὸν ἀέντων, 626 χείμαρον ἐξερύσας, ἵνα μὴ πύθῃ Διὸς ὄμβρος. 627 ὅπλα δʼ ἐπάρμενα πάντα τεῷ ἐγκάτθεο οἴκῳ 628 εὐκόσμως στολίσας νηὸς πτερὰ ποντοπόροιο· 629 πηδάλιον δʼ ἐυεργὲς ὑπὲρ καπνοῦ κρεμάσασθαι. 630 αὐτὸς δʼ ὡραῖον μίμνειν πλόον, εἰσόκεν ἔλθῃ· 63
1 καὶ τότε νῆα θοὴν ἅλαδʼ ἑλκέμεν, ἐν δέ τε φόρτον 6
32 ἄρμενον ἐντύνασθαι, ἵνʼ οἴκαδε κέρδος ἄρηαι, 633 ὥς περ ἐμός τε πατὴρ καὶ σός, μέγα νήπιε Πέρσῃ, 634 πλωίζεσκʼ ἐν νηυσί, βίου κεχρημένος ἐσθλοῦ· 635 ὅς ποτε καὶ τῇδʼ ἦλθε, πολὺν διὰ πόντον ἀνύσσας, 636 Κύμην Αἰολίδα προλιπών, ἐν νηὶ μελαίνῃ· 6
37 οὐκ ἄφενος φεύγων οὐδὲ πλοῦτόν τε καὶ ὄλβον, 638 ἀλλὰ κακὴν πενίην, τὴν Ζεὺς ἄνδρεσσι δίδωσιν· 639 νάσσατο δʼ ἄγχʼ Ἑλικῶνος ὀιζυρῇ ἐνὶ κώμῃ, 640 Ἄσκρῃ, χεῖμα κακῇ, θέρει ἀργαλέῃ, οὐδέ ποτʼ ἐσθλῇ. 64
1 τύνη δʼ, ὦ Πέρση, ἔργων μεμνημένος εἶναι 6
42 ὡραίων πάντων, περὶ ναυτιλίης δὲ μάλιστα. 643 νῆʼ ὀλίγην αἰνεῖν, μεγάλῃ δʼ ἐνὶ φορτία θέσθαι. 644 μείζων μὲν φόρτος, μεῖζον δʼ ἐπὶ κέρδεϊ κέρδος 645 ἔσσεται, εἴ κʼ ἄνεμοί γε κακὰς ἀπέχωσιν ἀήτας. 646 εὖτʼ ἂν ἐπʼ ἐμπορίην τρέψας ἀεσίφρονα θυμὸν 647 βούληαι χρέα τε προφυγεῖν καὶ λιμὸν ἀτερπέα, 648 δείξω δή τοι μέτρα πολυφλοίσβοιο θαλάσσης, 649 οὔτε τι ναυτιλίης σεσοφισμένος οὔτε τι νηῶν. 650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, 65
1 εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ 652 μείναντες χειμῶνα πολὺν σὺν λαὸν ἄγειραν 653 Ἑλλάδος ἐξ ἱερῆς Τροίην ἐς καλλιγύναικα. 654 ἔνθα δʼ ἐγὼν ἐπʼ ἄεθλα δαΐφρονος Ἀμφιδάμαντος 655 Χαλκίδα τʼ εἲς ἐπέρησα· τὰ δὲ προπεφραδμένα πολλὰ 656 ἄεθλʼ ἔθεσαν παῖδες μεγαλήτορος· ἔνθα μέ φημι 657 ὕμνῳ νικήσαντα φέρειν τρίποδʼ ὠτώεντα. 658 τὸν μὲν ἐγὼ Μούσῃς Ἑλικωνιάδεσσʼ ἀνέθηκα, 659 ἔνθα με τὸ πρῶτον λιγυρῆς ἐπέβησαν ἀοιδῆς. 660 τόσσον τοι νηῶν γε πεπείρημαι πολυγόμφων· 66
1 ἀλλὰ καὶ ὣς ἐρέω Ζηνὸς νόον αἰγιόχοιο· 662 Μοῦσαι γάρ μʼ ἐδίδαξαν ἀθέσφατον ὕμνον ἀείδειν. 663 ἤματα πεντήκοντα μετὰ τροπὰς ἠελίοιο, 664 ἐς τέλος ἐλθόντος θέρεος καματώδεος ὥρης, 665 ὡραῖος πέλεται θνητοῖς πλόος· οὔτε κε νῆα 666 καυάξαις οὔτʼ ἄνδρας ἀποφθείσειε θάλασσα, 667 εἰ δὴ μὴ πρόφρων γε Ποσειδάων ἐνοσίχθων 668 ἢ Ζεὺς ἀθανάτων βασιλεὺς ἐθέλῃσιν ὀλέσσαι· 669 ἐν τοῖς γὰρ τέλος ἐστὶν ὁμῶς ἀγαθῶν τε κακῶν τε. 670 τῆμος δʼ εὐκρινέες τʼ αὖραι καὶ πόντος ἀπήμων· 67
1 εὔκηλος τότε νῆα θοὴν ἀνέμοισι πιθήσας 672 ἑλκέμεν ἐς πόντον φόρτον τʼ ἐς πάντα τίθεσθαι, 673 σπεύδειν δʼ ὅττι τάχιστα πάλιν οἶκόνδε νέεσθαι· 674 μηδὲ μένειν οἶνόν τε νέον καὶ ὀπωρινὸν ὄμβρον 675 καὶ χειμῶνʼ ἐπιόντα Νότοιό τε δεινὰς ἀήτας, 676 ὅστʼ ὤρινε θάλασσαν ὁμαρτήσας Διὸς ὄμβρῳ 677 πολλῷ ὀπωρινῷ, χαλεπὸν δέ τε πόντον ἔθηκεν. 678 ἄλλος δʼ εἰαρινὸς πέλεται πλόος ἀνθρώποισιν· 679 ἦμος δὴ τὸ πρῶτον, ὅσον τʼ ἐπιβᾶσα κορώνη 680 ἴχνος ἐποίησεν, τόσσον πέταλʼ ἀνδρὶ φανείῃ 68
1 ἐν κράδῃ ἀκροτάτῃ, τότε δʼ ἄμβατός ἐστι θάλασσα· 682 εἰαρινὸς δʼ οὗτος πέλεται πλόος. οὔ μιν ἔγωγε 683 αἴνημʼ· οὐ γὰρ ἐμῷ θυμῷ κεχαρισμένος ἐστίν· 684 ἁρπακτός· χαλεπῶς κε φύγοις κακόν· ἀλλά νυ καὶ τὰ 685 ἄνθρωποι ῥέζουσιν ἀιδρείῃσι νόοιο· 686 χρήματα γὰρ ψυχὴ πέλεται δειλοῖσι βροτοῖσιν. 687 δεινὸν δʼ ἐστὶ θανεῖν μετὰ κύμασιν. ἀλλά σʼ ἄνωγα 688 φράζεσθαι τάδε πάντα μετὰ φρεσίν, ὡς ἀγορεύω. 689 μηδʼ ἐν νηυσὶν ἅπαντα βίον κοΐλῃσι τίθεσθαι· 690 ἀλλὰ πλέω λείπειν, τὰ δὲ μείονα φορτίζεσθαι. 69
1 δεινὸν γὰρ πόντου μετὰ κύμασι πήματι κύρσαι. 692 δεινὸν δʼ, εἴ κʼ ἐπʼ ἄμαξαν ὑπέρβιον ἄχθος ἀείρας 693 ἄξονα. καυάξαις καὶ φορτία μαυρωθείη. 694 μέτρα φυλάσσεσθαι· καιρὸς δʼ ἐπὶ πᾶσιν ἄριστος. 695 ὡραῖος δὲ γυναῖκα τεὸν ποτὶ οἶκον ἄγεσθαι, 696 μήτε τριηκόντων ἐτέων μάλα πόλλʼ ἀπολείπων 697 μήτʼ ἐπιθεὶς μάλα πολλά· γάμος δέ τοι ὥριος οὗτος· 698 ἡ δὲ γυνὴ τέτορʼ ἡβώοι, πέμπτῳ δὲ γαμοῖτο. 699 παρθενικὴν δὲ γαμεῖν, ὥς κʼ ἤθεα κεδνὰ διδάξῃς. 700 τὴν δὲ μάλιστα γαμεῖν, ἥ τις σέθεν ἐγγύθι ναίει, 70
1 πάντα μάλʼ ἀμφιιδών, μὴ γείτοσι χάρματα γήμῃς. 702 οὐ μὲν γάρ τι γυναικὸς ἀνὴρ ληίζετʼ ἄμεινον 703 τῆς ἀγαθῆς, τῆς δʼ αὖτε κακῆς οὐ ῥίγιον ἄλλο, 704 δειπνολόχης· ἥτʼ ἄνδρα καὶ ἴφθιμόν περ ἐόντα 705 εὕει ἄτερ δαλοῖο καὶ ὠμῷ γήραϊ δῶκεν. 706 εὖ δʼ ὄπιν ἀθανάτων μακάρων πεφυλαγμένος εἶναι. 707 μηδὲ κασιγνήτῳ ἶσον ποιεῖσθαι ἑταῖρον· 708 εἰ δέ κε ποιήσῃς, μή μιν πρότερος κακὸν ἔρξῃς. 709 μηδὲ ψεύδεσθαι γλώσσης χάριν· εἰ δὲ σέ γʼ ἄρχῃ 7
10 ἤ τι ἔπος εἰπὼν ἀποθύμιον ἠὲ καὶ ἔρξας, 7
1 δὶς τόσα τίνυσθαι μεμνημένος· εἰ δὲ σέ γʼ αὖτις 7
12 ἡγῆτʼ ἐς φιλότητα, δίκην δʼ ἐθέλῃσι παρασχεῖν, 7
13 δέξασθαι· δειλός τοι ἀνὴρ φίλον ἄλλοτε ἄλλον 7
14 ποιεῖται, σὲ δὲ μή τι νόον κατελεγχέτω εἶδος. 7
15 μηδὲ πολύξεινον μηδʼ ἄξεινον καλέεσθαι, 7
16 μηδὲ κακῶν ἕταρον μηδʼ ἐσθλῶν νεικεστῆρα. 7
17 μηδέ ποτʼ οὐλομένην πενίην θυμοφθόρον ἀνδρὶ 7
18 τέτλαθʼ ὀνειδίζειν, μακάρων δόσιν αἰὲν ἐόντων. 7
19 γλώσσης τοι θησαυρὸς ἐν ἀνθρώποισιν ἄριστος 720 φειδωλῆς, πλείστη δὲ χάρις κατὰ μέτρον ἰούσης. 72
1 εἰ δὲ κακὸν εἴποις, τάχα κʼ αὐτὸς μεῖζον ἀκούσαις. 722 μηδὲ πολυξείνου δαιτὸς δυσπέμφελος εἶναι 723 ἐκ κοινοῦ· πλείστη δὲ χάρις, δαπάνη τʼ ὀλιγίστη. 724 μηδέ ποτʼ ἐξ ἠοῦς Διὶ λειβέμεν αἴθοπα οἶνον 725 χερσὶν ἀνίπτοισιν μηδʼ ἄλλοις ἀθανάτοισιν· 726 οὐ γὰρ τοί γε κλύουσιν, ἀποπτύουσι δέ τʼ ἀράς. 727 μηδʼ ἄντʼ ἠελίου τετραμμένος ὀρθὸς ὀμιχεῖν· 728 αὐτὰρ ἐπεί κε δύῃ, μεμνημένος, ἔς τʼ ἀνιόντα· 729 μήτʼ ἐν ὁδῷ μήτʼ ἐκτὸς ὁδοῦ προβάδην οὐρήσῃς 730 μηδʼ ἀπογυμνωθείς· μακάρων τοι νύκτες ἔασιν· 73
1 ἑζόμενος δʼ ὅ γε θεῖος ἀνήρ, πεπνυμένα εἰδώς, 7
32 ἢ ὅ γε πρὸς τοῖχον πελάσας ἐυερκέος αὐλῆς. 733 μηδʼ αἰδοῖα γονῇ πεπαλαγμένος ἔνδοθι οἴκου 734 ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. 735 μηδʼ ἀπὸ δυσφήμοιο τάφου ἀπονοστήσαντα 736 σπερμαίνειν γενεήν, ἀλλʼ ἀθανάτων ἀπὸ δαιτός. 7
37 μηδέ ποτʼ αἰενάων ποταμῶν καλλίρροον ὕδωρ 738 ποσσὶ περᾶν, πρίν γʼ εὔξῃ ἰδὼν ἐς καλὰ ῥέεθρα, 739 χεῖρας νιψάμενος πολυηράτῳ ὕδατι λευκῷ. 740 ὃς ποταμὸν διαβῇ κακότητʼ ἰδὲ χεῖρας ἄνιπτος, 74
1 τῷ δὲ θεοὶ νεμεσῶσι καὶ ἄλγεα δῶκαν ὀπίσσω. 7
42 μηδʼ ἀπὸ πεντόζοιο θεῶν ἐν δαιτὶ θαλείῃ 743 αὖον ἀπὸ χλωροῦ τάμνειν αἴθωνι σιδήρῳ. 744 μηδέ ποτʼ οἰνοχόην τιθέμεν κρητῆρος ὕπερθε 745 πινόντων· ὀλοὴ γὰρ ἐπʼ αὐτῷ μοῖρα τέτυκται. 746 μηδὲ δόμον ποιῶν ἀνεπίξεστον καταλείπειν, 747 μή τοι ἐφεζομένη κρώξῃ λακέρυζα κορώνη. 748 μηδʼ ἀπὸ χυτροπόδων ἀνεπιρρέκτων ἀνελόντα 749 ἔσθειν μηδὲ λόεσθαι· ἐπεὶ καὶ τοῖς ἔνι ποινή. 750 μηδʼ ἐπʼ ἀκινήτοισι καθιζέμεν, οὐ γὰρ ἄμεινον, 75
1 παῖδα δυωδεκαταῖον, ὅτʼ ἀνέρʼ ἀνήνορα ποιεῖ, 752 μηδὲ δυωδεκάμηνον· ἴσον καὶ τοῦτο τέτυκται. 753 μηδὲ γυναικείῳ λουτρῷ χρόα φαιδρύνεσθαι 754 ἀνέρα· λευγαλέη γὰρ ἐπὶ χρόνον ἔστʼ ἐπὶ καὶ τῷ 755 ποινή. μηδʼ ἱεροῖσιν ἐπʼ αἰθομένοισι κυρήσας 756 μωμεύειν ἀίδηλα· θεός νύ τι καὶ τὰ νεμεσσᾷ. 757 μηδέ ποτʼ ἐν προχοῇς ποταμῶν ἅλαδε προρεόντων 758 μηδʼ ἐπὶ κρηνάων οὐρεῖν, μάλα δʼ ἐξαλέασθαι· 759 μηδʼ ἐναποψύχειν· τὸ γὰρ οὔ τοι λώιόν ἐστιν. 760 ὧδʼ ἔρδειν· δεινὴν δὲ βροτῶν ὑπαλεύεο φήμην. 76
1 φήμη γάρ τε κακὴ πέλεται, κούφη μὲν ἀεῖραι 762 ῥεῖα μάλʼ, ἀργαλέη δὲ φέρειν, χαλεπὴ δʼ ἀποθέσθαι. 763 φήμη δʼ οὔτις πάμπαν ἀπόλλυται, ἥν τινα πολλοὶ 764 λαοὶ φημίξωσι· θεός νύ τίς ἐστι καὶ αὐτή. 765 Ἤματα δʼ ἐκ Διόθεν πεφυλαγμένος εὖ κατὰ μοῖραν 766 πεφραδέμεν δμώεσσι· τριηκάδα μηνὸς ἀρίστην 77
1 τῇ γὰρ Ἀπόλλωνα χρυσάορα γείνατο Λητώ·
778 ἤματος ἐκ πλείου, ὅτε ἴδρις σωρὸν ἀμᾶται·
788 ἐσθλὴ δʼ ἀνδρογόνος· φιλέοι δʼ ὅ γε κέρτομα βάζειν 789 ψεύδεά θʼ αἱμυλίους τε λόγους κρυφίους τʼ ὀαρισμούς.
793 γείνασθαι· μάλα γάρ τε νόον πεπυκασμένος ἐστίν. 794 ἐσθλὴ δʼ ἀνδρογόνος δεκάτη, κούρῃ δέ τε τετρὰς 795 μέσση· τῇ δέ τε μῆλα καὶ εἰλίποδας ἕλικας βοῦς 796 καὶ κύνα καρχαρόδοντα καὶ οὐρῆας ταλαεργοὺς 797 πρηΰνειν ἐπὶ χεῖρα τιθείς. πεφύλαξο δὲ θυμῷ 798 τετράδʼ ἀλεύασθαι φθίνοντός θʼ ἱσταμένου τε 799 ἄλγεʼ ἃ θυμβορεῖ μάλα γὰρ τετελεσμένον ἦμαρ. 800 Ἐν δὲ τετάρτῃ μηνὸς ἄγεσθαι οἶκον ἄκοιτιν 80
1 οἰωνοὺς κρίνας, οἳ ἐπʼ ἔργματι τούτῳ ἄριστοι. 802 πέμπτας δʼ ἐξαλέασθαι, ἐπεὶ χαλεπαί τε καὶ αἰναί· 803 ἐν πέμπτῃ γάρ φασιν Ἐρινύας ἀμφιπολεύειν 804 Ὅρκον γεινόμενον, τὸν Ἔρις τέκε πῆμʼ ἐπιόρκοις. 805 Μέσσῃ δʼ ἑβδομάτῃ Δημήτερος ἱερὸν ἀκτὴν 806 εὖ μάλʼ ὀπιπεύοντα ἐυτροχάλῳ ἐν ἀλωῇ 8
13 ἀνέρι τʼ ἠδὲ γυναικί· καὶ οὔποτε πάγκακον ἦμαρ. 8
14 παῦροι δʼ αὖτε ἴσασι τρισεινάδα μηνὸς ἀρίστην 8
15 ἄρξασθαί τε πίθου καὶ ἐπὶ ζυγὸν αὐχένι θεῖναι 8
16 βουσὶ καὶ ἡμιόνοισι καὶ ἵπποις ὠκυπόδεσσι, 8
17 νῆα πολυκλήιδα θοὴν εἰς οἴνοπα πόντον 8
18 εἰρύμεναι· παῦροι δέ τʼ ἀληθέα κικλῄσκουσιν. 8
19 τετράδι δʼ οἶγε πίθον· περὶ πάντων ἱερὸν ἦμαρ 820 μέσση· παῦροι δʼ αὖτε μετʼ εἰκάδα μηνὸς ἀρίστην 82
1 ἠοῦς γιγνομένης· ἐπὶ δείελα δʼ ἐστὶ χερείων. 822 αἵδε μὲν ἡμέραι εἰσιν ἐπιχθονίοις μέγʼ ὄνειαρ, 823 αἱ δʼ ἄλλαι μετάδουποι, ἀκήριοι, οὔ τι φέρουσαι. 824 ἄλλος δʼ ἀλλοίην αἰνεῖ, παῦροι δὲ ἴσασιν. 825 ἄλλοτε μητρυιὴ πέλει ἡμέρη, ἄλλοτε μήτηρ. 826 τάων εὐδαίμων τε καὶ ὄλβιος, ὃς τάδε πάντα 827 εἰδὼς ἐργάζηται ἀναίτιος ἀθανάτοισιν, 828 ὄρνιθας κρίνων καὶ ὑπερβασίας ἀλεείνων. ' None
1 Pierian Muses, with your songs of praise,' 2 Come hither and of Zeus, your father, tell, 3 Through whom all mortal men throughout their day 4 Acclaimed or not, talked of or nameless dwell, 5 So great is he. He strengthens easily 6 The weak, makes weak the strong and the well-known 7 Obscure, makes great the low; the crooked he 8 Makes straight, high-thundering Zeus upon his throne. 9 See me and hear me, make straight our decrees,
10 For, Perses, I would tell the truth to you.
1 Not one, but two Strifes live on earth: when these
12 Are known, one’s praised, one blamed, because these two
13 Far differ. For the one makes foul war thrive,
14 The wretch, unloved of all, but the gods on high
15 Gave the decree that every man alive
16 Should that oppressive goddess glorify.
17 The other, black Night’s first-born child, the son
18 of Cronus, throned on high, set in the soil,
19 A greater boon to men; she urges on 20 Even the slack to work. One craves to toil 2
1 When others prosper, hankering to seed 22 And plough and set his house in harmony. 23 So neighbour vies with neighbour in great need 24 of wealth: this Strife well serves humanity. 25 Potter hates potter, builder builder, and 26 A beggar bears his fellow-beggar spite, 27 Likewise all singers. Perses, understand 28 My verse, don’t let the evil Strife invite 29 Your heart to shrink from work and make you gaze
32 In public life when in your granary there
37 To do this. Let’s set straight our wrangling 38 With Zeus’s laws, so excellent and fair. 39 We split our goods in two, but, capturing
42 To judge such cases. Fools! They do not know 43 That half may well transcend the total store 44 Or how the asphodel and the mallow 45 Will benefit them much. The means of life 46 The gods keep from us or else easily 47 Could one work for one day, then, free from strife, 48 One’s rudder packed away, live lazily, 49 Each ox and hard-worked mule sent off. In spleen 50 That fraudulent Prometheus duped him, Zeu 5
1 Kept safe this thing, devising labours keen 52 For men. He hid the fire: for human use 53 The honourable son of Iapetu 54 Stole it from counsellor Zeus and in his guile 55 He hid it in a fennel stalk and thu 56 Hoodwinked the Thunderer, who aired his bile, 57 Cloud-Gatherer that he was, and said: “O son 58 of Iapetus, the craftiest god of all, 59 You stole the fire, content with what you’d done, 60 And duped me. So great anguish shall befall 6
1 Both you and future mortal men. A thing 62 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 65 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 7
1 Her how to weave; upon her head allure 72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 75 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 8
1 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 85 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 90 A bane to all mankind. When they had hatched 9
1 This perfect trap, Hermes, that man of fame, 92 The gods’ swift messenger, was then dispatched 93 To Epimetheus. Epimetheus, though, 94 Ignored Prometheus’ words not to receive 95 A gift from Zeus but, since it would cause woe 96 To me, so send it back; he would perceive 97 This truth when he already held the thing. 98 Before this time men lived quite separately, 99 Grief-free, disease-free, free of suffering,
100 Which brought the Death-Gods. Now in misery
1 Men age. Pandora took out of the jar
102 Grievous calamity, bringing to men
103 Dreadful distress by scattering it afar.
104 Within its firm sides, Hope alone was then
105 Still safe within its lip, not leaping out
106 (The lid already stopped her, by the will
107 of aegis-bearing Zeus). But all about
108 There roam among mankind all kinds of ill,
109 Filling both land and sea, while every day
10 Plagues haunt them, which, unwanted, come at night
1 As well, in silence, for Zeus took away
12 Their voice – it is not possible to fight
13 The will of Zeus. I’ll sketch now skilfully,
14 If you should welcome it, another story:
15 Take it to heart. The selfsame ancestry
16 Embraced both men and gods, who, in their glory
17 High on Olympus first devised a race
18 of gold, existing under Cronus’ reign
19 When he ruled Heaven. There was not a trace
120 of woe among them since they felt no pain;
1 There was no dread old age but, always rude
122 of health, away from grief, they took delight
123 In plenty, while in death they seemed subdued
124 By sleep. Life-giving earth, of its own right,
125 Would bring forth plenteous fruit. In harmony
126 They lived, with countless flocks of sheep, at ease
127 With all the gods. But when this progeny
128 Was buried underneath the earth – yet these
129 Live on, land-spirits, holy, pure and blessed,
130 Who guard mankind from evil, watching out
1 For all the laws and heinous deeds, while dressed
32 In misty vapour, roaming all about
133 The land, bestowing wealth, this kingly right
134 Being theirs – a second race the Olympians made,
135 A silver one, far worse, unlike, in sight
136 And mind, the golden, for a young child stayed,
37 A large bairn, in his mother’s custody,
138 Just playing inside for a hundred years.
139 But when they all reached their maturity,
140 They lived a vapid life, replete with tears,
1 Through foolishness, unable to forbear
42 To brawl, spurning the gods, refusing, too,
143 To sacrifice (a law kept everywhere).
144 Then Zeus, since they would not give gods their due,
145 In rage hid them, as did the earth – all men
146 Have called the race Gods Subterranean,
147 Second yet honoured still. A third race then
148 Zeus fashioned out of bronze, quite different than
149 The second, with ash spears, both dread and stout;
150 They liked fell warfare and audacity;
1 They ate no corn, encased about
152 With iron, full invincibility
153 In hands, limbs, shoulders, and the arms they plied
154 Were bronze, their houses, too, their tools; they knew
155 of no black iron. Later, when they died
156 It was self-slaughter – they descended to
157 Chill Hades’ mouldy house, without a name.
158 Yes, black death took them off, although they’d been
159 Impetuous, and they the sun’s bright flame
160 Would see no more, nor would this race be seen
1 Themselves, screened by the earth. Cronus’ son then
162 Fashioned upon the lavish land one more,
163 The fourth, more just and brave – of righteous men,
164 Called demigods. It was the race before
165 Our own upon the boundless earth. Foul war
166 And dreadful battles vanquished some of these,
167 While some in Cadmus’ Thebes, while looking for
168 The flocks of Oedipus, found death. The sea
169 Took others as they crossed to Troy fight
170 For fair-tressed Helen. They were screened as well
1 In death. Lord Zeus arranged it that they might
172 Live far from others. Thus they came to dwell,
173 Carefree, among the blessed isles, content
174 And affluent, by the deep-swirling sea.
175 Sweet grain, blooming three times a year, was sent
176 To them by the earth, that gives vitality
177 To all mankind, and Cronus was their lord,
178 Far from the other gods, for Zeus, who reign
179 Over gods and men, had cut away the cord
180 That bound him. Though the lowest race, its gain
1 Were fame and glory. A fifth progeny
182 All-seeing Zeus produced, who populated
183 The fecund earth. I wish I could not be
184 Among them, but instead that I’d been fated
185 To be born later or be in my grave
186 Already: for it is of iron made.
187 Each day in misery they ever slave,
188 And even in the night they do not fade
189 Away. The gods will give to them great woe
190 But mix good with the bad. Zeus will destroy
1 Them too when babies in their cribs shall grow
192 Grey hair. No bond a father with his boy
193 Shall share, nor guest with host, nor friend with friend –
194 No love of brothers as there was erstwhile,
195 Respect for aging parents at an end.
196 Their wretched children shall with words of bile
197 Find fault with them in their irreverence
198 And not repay their bringing up. We’ll find
199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 20
1 The evil and the proud will get acclaim, 202 Might will be right and shame shall cease to be, 203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 2
10 And Shame depart, and there’ll be grievous pain 2
1 For men: against all evil there shall be 2
12 No safeguard. Now I’ll tell, for lords who know 2
13 What it purports, a fable: once, on high, 2
14 Clutched in its talon-grip, a bird of prey 2
15 Took off a speckled nightingale whose cry 2
16 Was “Pity me”, but, to this bird’s dismay, 2
17 He said disdainfully: “You silly thing, 2
18 Why do you cry? A stronger one by far 2
19 Now has you. Although you may sweetly sing, 220 You go where I decide. Perhaps you are 22
1 My dinner or perhaps I’ll let you go. 222 A fool assails a stronger, for he’ll be 223 The loser, suffering scorn as well as woe.” 224 Thus spoke the swift-winged bird. Listen to me, 225 Perses – heed justice and shun haughtiness; 226 It aids no common man: nobles can’t stay 227 It easily because it will oppre 228 Us all and bring disgrace. The better way 229 Is Justice, who will outstrip Pride at last. 230 Fools learn this by experience because 23
1 The God of Oaths, by running very fast, 2
32 Keeps pace with and requites all crooked laws. 233 When men who swallow bribes and crookedly 234 Pass sentences and drag Justice away, 235 There’s great turmoil, and then, in misery 236 Weeping and covered in a misty spray, 2
37 She comes back to the city, carrying 238 Woe to the wicked men who ousted her. 239 The city and its folk are burgeoning, 240 However, when to both the foreigner 24
1 And citizen are given judgments fair 2
42 And honest, children grow in amity, 243 Far-seeing Zeus sends them no dread warfare, 244 And decent men suffer no scarcity 245 of food, no ruin, as they till their field 246 And feast; abundance reigns upon the earth; 247 Each mountaintop a wealth of acorns yields, 248 Bees thrive below, and mothers all give birth 249 To children who resemble perfectly 250 Their fathers, while the fleeces on the sheep 25
1 Are heavy. All things flourish, while the sea 252 Needs not a ship; the vital soil is deep 253 With fruits. Far-seeing Zeus evens the score 254 Against proud, evil men. The wickedne 255 of one man often sways whole cities, for 256 The son of Cronus sends from heaven distress, 257 Both plague and famine, causing death amid 258 Its folk, its women barren. Homes decline 259 By Zeus’s plan. Sometimes he will consign 260 Broad armies to destruction or will bid 26
1 Them of their walls and take their ships away. 262 Lords, note this punishment. The gods are nigh 263 Those mortals who from adulation stray 264 And grind folk down with fraud. Yes, from on high 265 Full thirty-thousand gods of Zeus exist 266 Upon the fecund earth who oversee 267 All men and wander far, enclosed in mist, 268 And watch for law-suits and iniquity. 269 Justice is one, daughter of Zeus, a maid 270 Who is renowned among the gods who dwell 27
1 High in Olympus: should someone upbraid 272 Her cruelly, immediately she’ll tell 273 Lord Zeus, there at his side, of men who cause 274 Much woe till people pay a penalty 275 For unjust lords, who cruelly bend the law 276 For evil. You who hold supremacy 277 And swallow bribes, beware of this and shun 278 All crooked laws and deal in what is best. 279 Who hurts another hurts himself. When one 280 Makes wicked plans, he’ll be the most distressed. 28
1 All-seeing Zeus sees all there is to see 282 And, should he wish, takes note nor fails to know 283 The justice in a city. I’d not be 284 A just man nor would have my son be so – 285 It’s no use being good when wickedne 286 Holds sway. I trust wise Zeus won’t punish me. 287 Perses, remember this, serve righteousne 288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat 29
1 Each other, being lawless, but the pact 292 He made with humankind is very meet – 293 If one should know and publicize what’s right, 294 Far-seeing Zeus repays him with a store 295 of wealth, but if one swears false oaths outright, 296 Committing fatal wrongs, forevermore 297 His kin shall live in gloominess, while he 298 Who keeps his oath shall benefit his kin. 299 I tell you things of great utility, 300 Foolish Perses; to take and capture sin 30
1 En masse is easy: she is very near, 302 The road is flat. To goodness, though, much sweat 303 The gods have placed en route. The road is sheer 304 And long and rough at first, but when you get 305 Right to the very peak, though hard to bear 306 It’s found with ease. That man is wholly best 307 Who uses his own mind and takes good care 308 About the future. Who takes interest 309 In others’ notions is a good man too, 3
10 But he who shuns these things is valueless. 3
1 Remember all that I have said to you, 3
12 Noble Perses, and work with steadfastne 3
13 Till Hunger vexes you and you’re a friend 3
14 of holy, wreathed Demeter, who with corn 3
15 Will fill your barn. But Hunger will attend 3
16 A lazy man. The gods and men all scorn 3
17 A lazy man, who’s like a stingless drone 3
18 Who merely eats and wastes the industry 3
19 of the bees. You must be organized and hone
320 Your working skills so that your granary
1 Is full at harvest-time. Through work men grow
322 Wealthy in sheep and gold: by earnest work
323 One’s loved more by the gods above. There’s no
324 Disgrace in toil; disgrace it is to shirk.
325 The wealth you gain from work will very soon
326 Be envied by the idle man: virtue
327 And fame come to the rich. A greater boon
328 Is work, whatever else happens to you,
329 If from your neighbours’ goods your foolish mind 330 You turn and earn your pay by industry, 33
1 As I bid you. Shame of a cringing kind 3
32 Attends a needy man, ignominy 333 That causes major damage or will turn 334 To gain. Poor men feel sham, the rich, though, are 335 Self-confident. The money that we earn 336 Should not be seized – god-sent, it’s better far. 3
37 If someone steals great riches by dure 338 Or with a lying tongue, as has ensued 339 Quite often, when his mind in cloudine 340 Is cast by gain, and shame is now pursued 34
1 By shamelessness, the gods then easily 3
42 Destroy him, bringing down his house, and there, 343 In record time, goes his prosperity. 344 Likewise, if someone brings great ills to bear 345 On guest or suppliant or, by wrong beguiled, 346 Lies with his brother’s wife or sinfully 347 Brings harm upon a little orphan child, 348 Or else insults with harsh contumely 349 His aged father, thus provoking Zeu 350 And paying dearly for his sins. But you 35
1 Must keep your foolish heart from such abuse 352 And do your best to give the gods their due 353 of sacrifice; the glorious meat-wrapped thigh 354 Roast for them, please them with an offering 355 of wine and balm at night and when you rise 356 To gain their favour and that it may bring 357 The sale of others’ goods, not yours. Invite 358 A friend to dine and not an enemy, 359 A neighbour chiefly, for disaster might 360 Be near and they’re in the vicinity, 364 Who have good neighbours find that they will gain 366 Near wicked neighbours. Measure carefully 367 When borrowing from a neighbour, serve them well
373 To you. Give to a giver but forbear
374 To give to one who doesn’t give. One give
375 To open-handed men but does not care
376 To please a miser thus, for Giving live
377 In virtue, while Theft lives in sin and bring
378 Grim death. The man who gives abundantly
379 And willingly rejoices in the thing 382 A freezing in his heart. Add to your store 383 And leave ferocious famine far behind; 384 If to a little you a little more 385 Should add and do this often, with great speed 386 It will expand. A man has little care 387 For what he has at home: there’s greater need 388 To guard his wealth abroad, while still his share 389 At home is safer. Taking from your store 390 Is good, but wanting something causes pain – 39
1 Think on this. Use thrift with the flagon’s core 392 But when you open it and then again 393 As it runs out, then take your fill – no need 394 For prudence with the lees. Allow no doubt 395 About a comrade’s wages; no, take heed 396 Even with your brother – smile and ferret out 397 A witness. Trust and mistrust both can kill. 398 Let not a dame, fawning and lascivious, 399 Dupe you - she wants your barn. Your trust is ill- 400 Placed in a woman – she’s perfidious. 40
1 An only child preserves his family 402 That wealth may grow. But if one leaves two heirs, 403 One must live longer. Zeus, though, easily 404 To larger houses gives great wealth. The care 405 And increase for more kindred greater grow. 406 If you want wealth, do this, add industry 407 To industry, and harvest what you sow 408 When Pleiades’ ascendancy you see, 409 And plough when they have set. They lurk concealed 4
10 For forty days and nights but then appear 4
1 In time when first your sickles for the field 4
12 You sharpen. This is true for dwellers near 4
13 The level plains and sea, and those who dwell 4
14 In woody glens far from the raging deep, 4
15 Those fertile lands; sow naked, plough, as well, 4
16 Unclothed, and harvest stripped if you would reap 4
17 Demeter’s work in season. Everything 4
18 Will then be done in time: in penury 4
19 You’ll not beg help at others’ homes and bring
420 Your own downfall. Thus now you come to me:
1 I’ll give you nothing. Practise industry,
422 Foolish Perses, which the gods have given men,
423 Lest, with their wives and children, dolefully
424 They seek food from their neighbours, who will then
425 Ignore them. Twice or thrice you may succeed,
426 But if you still harass them, you’ll achieve
427 Nothing and waste your words about your need.
428 I urge you, figure how you may relieve
429 Your need and cease your hunger. The first thing 430 That you must do is get a house, then find 43
1 A slave to help you with your furrowing, 4
32 Female, unwed, an ox to plough behind, 433 Then in the house prepare the things you’ll need; 434 Don’t borrow lest you be refused and lack 435 All means and, as the hours duly speed 436 Along, your labour’s lost. Do not push back 4
37 Your toil for just one day: don’t drag your feet 438 And fight with ruin evermore. No, when 439 You feel no more the fierce sun’s sweaty heat 440 And mighty Zeus sends autumn rain, why, then 44
1 We move more quickly – that’s the time when we 4
42 See Sirius travelling less above us all, 443 Poor wretches, using night more, and that tree 444 You cut has shed its foliage in the fall, 445 No longer sprouting, and is less replete 446 With worm-holes. Now’s the time to fell your trees. 447 Cut with a drilling-mortar of three feet 448 And pestle of three cubits: you must seize 449 A seven-foot axle – that’s a perfect fit 450 (You’ll make a hammerhead with one of eight). 45
1 To have a ten-palm wagon, make for it 452 Four three-foot wagon-wheels. Wood that’s not straight 453 Is useful – gather lots for use within: 454 At home or in the mountains search for it. 455 Holm-oak is strongest for the plough: the pin 456 Is fixed on it, on which the pole will sit, 457 By craftsmen of Athene. But make two 458 Within your house, of one piece and compressed. 459 That’s better - if one breaks the other you 460 May use. Sound elm or laurel are the best 46
1 For poles. The stock should be of oak, the beam 462 of holm-oak. Two bull oxen you should buy, 463 Both nine years old - a prime age, you may deem, 464 For strength. They toil the hardest nor will vie 465 In conflict in the furrows nor will break 466 The plough or leave the work undone. And now 467 A forty-year-old stalwart you should take 468 Who will, before he ventures out to plough, 469 Consume a quartered, eight-slice loaf, one who, 470 Skilled in his craft, will keep the furrow straight 47
1 Nor look around for comrades but stay true 472 To his pursuit. Born at a later date, 473 A man may never plough thus and may cause 474 A second sowing. Younger men, distract, 475 Will wink at comrades. Let this give you pause - 476 The crane’s high, yearly call means “time to act” 477 Start ploughing for it’s winter-time. It’s gall 478 To one who has no oxen: it will pay 479 To have horned oxen fattened in their stall. 480 It will be simple then for you to say 48
1 “Bring me my oxen and my wagon too”, 482 And it is also easy to reject 483 A friend and say “They have their work to do, 484 My oxen.” Merely mind-rich men expect 485 Their wagon’s made already, foolish men. 486 They don’t know that a hundred boards they’ll need. 487 Get all you need together and then, when 488 The ploughing term commences, with all speed, 489 You and your slaves, set out and plough straight through 490 The season, wet or dry; quick, at cockcrow, 49
1 That you may fill those furrows, plough; and you 492 Should plough in spring; the summer, should you go 493 On ploughing, won’t dismay you. Plough your field 494 When soil is light – such is a surety 495 For us and for our children forms a shield. 496 Pray, then, to Zeus, the god of husbandry, 497 And pure Demeter that she fill her grain. 498 First grab the handles of the plough and flick 499 The oxen as upon the straps they strain. 500 Then let a bondsman follow with a stick, 50
1 Close at your back, to hide the seed and cheat 502 The birds. For man good management’s supreme, 503 Bad management is worst. If you repeat 504 These steps, your fields of corn shall surely teem 505 With stalks which bow down low if in the end 506 Zeus brings a happy outcome and you’ve cleared 507 Your jars of cobwebs: then if you make fast 508 Your stores of food at home you will be cheered, 509 I think. You’ll be at ease until pale spring, 5
10 Nor will you gape at others – rather they’ll 5
1 Have need of you. Keep at your furrowing 5
12 Until the winter sun and surely fail 5
13 And reap sat down and seize within your hand 5
14 Your meagre crop and bind with dusty speed, 5
15 With many a frown, and take it from your land 5
16 Inside a basket, and few folk will waste 5
17 Their praise upon you. Aegis-bearing Zeu 5
18 Is changeable – his thoughts are hard to see. 5
19 If you plough late, this just may be of use: 520 When first the cuckoo calls on the oak-tree 52
1 And through the vast earth causes happiness, 522 Zeus rains non-stop for three days that the height 523 of flood’s an ox’s hoof, no more, no less: 524 That way the man who ploughs but late just might 525 Equal the early plougher. All this you 526 Must do, and don’t permit pale spring to take 527 You by surprise, the rainy season, too. 528 Round public haunts and smithies you should make 529 A detour during winter when the cold 530 Keeps men from work, for then a busy man 53
1 May serve his house. Let hardship not take hold, 5
32 Nor helplessness, through cruel winter’s span, 533 Nor rub your swollen foot with scrawny hand. 534 An idle man will often, while in vain 535 He hopes, lacking a living from his land, 536 Consider crime. A needy man will gain 5
37 Nothing from hope while sitting in the street 538 And gossiping, no livelihood in sight. 539 Say to your slaves in the midsummer heat: 540 “There won’t always be summer, shining bright – 54
1 Build barns.” Lenaion’s evil days, which gall 5
42 The oxen, guard yourself against. Beware 543 of hoar-frosts, too, which bring distress to all 544 When the North Wind blows, which blasts upon the air 545 In horse-rich Thrace and rouses the broad sea, 546 Making the earth and woods resound with wails. 547 He falls on many a lofty-leafed oak-tree 548 And on thick pines along the mountain-vale 549 And fecund earth, the vast woods bellowing. 550 The wild beasts, tails between their legs, all shake. 55
1 Although their shaggy hair is covering 552 Their hides, yet still the cold will always make 553 Their way straight through the hairiest beast. Straight through 554 An ox’s hide the North Wind blows and drill 555 Through long-haired goats. His strength, though, cannot do 556 Great harm to sheep who keep away all chill 557 With ample fleece. He makes old men stoop low 558 But soft-skinned maids he never will go through – 559 They stay indoors, who as yet do not know 560 Gold Aphrodite’s work, a comfort to 56
1 Their darling mothers, and their tender skin 562 They wash and smear with oil in winter’s space 563 And slumber in a bedroom far within 564 The house, when in his cold and dreadful place 565 The Boneless gnaws his foot (the sun won’t show 566 Him pastures but rotate around the land 567 of black men and for all the Greeks is slow 568 To brighten). That’s the time the hornèd and 569 The unhorned beasts of the wood flee to the brush, 570 Teeth all a-chatter, with one thought in mind – 57
1 To find some thick-packed shelter, p’raps a bush 572 Or hollow rock. Like one with head inclined 573 Towards the ground, spine shattered, with a stick 574 To hold him up, they wander as they try 575 To circumvent the snow. As I ordain, 576 Shelter your body, too, when snow is nigh – 577 A fleecy coat and, reaching to the floor, 578 A tunic. Both the warp and woof must you 579 Entwine but of the woof there must be more 580 Than of the warp. Don this, for, if you do, 58
1 Your hair stays still, not shaking everywhere. 582 Be stoutly shod with ox-hide boots which you 583 Must line with felt. In winter have a care 584 To sew two young kids’ hides to the sinew 585 of an ox to keep the downpour from your back, 586 A knit cap for your head to keep your ear 587 From getting wet. It’s freezing at the crack 588 of dawn, which from the starry sky appear 589 When Boreas drops down: then is there spread 590 A fruitful mist upon the land which fall 59
1 Upon the blessed fields and which is fed 592 By endless rivers, raised on high by squalls. 593 Sometimes it rains at evening, then again, 594 When the thickly-compressed clouds are animated 595 By Thracian Boreas, it blows hard. Then 596 It is the time, having anticipated 597 All this, to finish and go home lest you 598 Should be enwrapped by some dark cloud, heaven-sent, 599 Your flesh all wet, your clothing drenched right through. 600 This is the harshest month, both violent 60
1 And harsh to beast and man – so you have need 602 To be alert. Give to your men more fare 603 Than usual but halve your oxen’s feed. 604 The helpful nights are long, and so take care. 605 Keep at this till the year’s end when the day 606 And nights are equal and a diverse crop 607 Springs from our mother earth and winter’s phase 608 Is two months old and from pure Ocean’s top 609 Arcturus rises, shining, at twilight. 6
10 Into the light then Pandion’s progeny, 6
1 The high-voiced swallow, comes at the first sight 6
12 of spring. Before then, the best strategy 6
13 Is pruning of your vines. But when the snail 6
14 Climbs up the stems to flee the Pleiades, 6
15 Stop digging vineyards; now it’s of avail 6
16 To sharpen scythes and urge your men. Shun these 6
17 Two things – dark nooks and sleeping till cockcrow 6
18 At harvest-season when the sun makes dry 6
19 One’s skin. Bring in your crops and don’t be slow. 620 Rise early to secure your food supply. 62
1 For Dawn will cut your labour by a third, 622 Who aids your journey and you toil, through whom 623 Men find the road and put on many a herd 624 of oxen many a yoke. When thistles bloom 625 And shrill cicadas chirp up in the tree 626 Nonstop beneath their wings, into our view 627 Comes summer, harbinger of drudgery, 628 Goats at their fattest, wine its choicest, too, 629 The women at their lustiest, though men 630 Are at their very weakest, head and knee 63
1 Being dried up by Sirius, for then 6
32 Their skin is parched. It is at times like these 633 I crave some rocky shade and Bibline wine, 634 A hunk of cheese, goat’s milk, meat from a beast 635 That’s pasture-fed, uncalved, or else I pine 636 For new-born kids. Contented with my feast, 6
37 I sit and drink the wine, so sparkling, 638 Facing the strong west wind, there in the shade, 639 And pour three-fourths of water from the spring, 640 A spring untroubled that will never fade, 64
1 Then urge your men to sift the holy corn 6
42 of Demeter, when Orion first we see 643 In all his strength, upon the windy, worn 644 Threshing-floor. Then measure well the quantity 645 And take it home in urns. Now I urge you 646 To stockpile all your year’s supplies inside. 647 Dismiss your hired man and then in lieu 648 Seek out a childless maid (you won’t abide 649 One who is nursing). You must take good care 650 of your sharp-toothed dog; do not scant his meat 65
1 In case The One Who Sleeps by Day should dare 652 To steal your goods. Let there be lots to eat 653 For both oxen and mules, and litter, too. 654 Unyoke your team and grant a holiday. 655 When rosy-fingered Dawn first gets a view 656 of Arcturus and across the sky halfway 657 Come Sirius and Orion, pluck your store 658 of grapes and bring them home; then to the sun 659 Expose them for ten days, then for five more 660 Conceal them in the dark; when this is done, 66
1 Upon the sixth begin to pour in jar 662 Glad Bacchus’ gift. When strong Orion’s set 663 And back into the sea decline the star 664 Pleiades and Hyades, it’s time to get 665 Your plough out, Perses. Then, as it should be, 666 The year is finished. If on stormy sea 667 You long to sail, when into the dark, 668 To flee Orion’s rain, the Pleiade 669 Descend, abundant winds will blow: forbear 670 To keep at that time on the wine-dark sea 67
1 Your ships, but work your land with earnest care, 672 As I ordain. So that the potency 673 of the wet winds may not affect your craft, 674 You must protect it on dry land, and tamp 675 It tight with stones on both sides, fore and aft. 676 Take out the plug that Zeus’s rain won’t damp 677 And rot the wood. The tackle store inside 678 And neatly fold the sails and then suspend 679 The well-made rudder over smoke, then bide 680 Your time until the season’s at an end 68
1 And you may sail. Then take down to the sea 682 Your speedy ship and then prepare the freight 683 To guarantee a gain, as formerly 684 Our father would his vessels navigate. 685 In earnest, foolish Perses, to posse 686 Great riches, once he journeyed to this place 687 From Cyme, fleeing not wealth or succe 688 But grinding poverty, which many face 689 At Zeus’s hands. Near Helicon he dwelt 690 In a wretched village, Ascra, most severe 69
1 In winter, though an equal woe one felt 692 In summer, goods at no time. Perses, hear 693 My words – of every season’s toil take care, 694 Particularly sailing. Sure, approve 695 A little ship but let a large one bear 696 Your merchandise – the more of this you move, 697 The greater gain you make so long as you 698 Avoid strong winds. When you have turned to trade 699 Your foolish mind, in earnest to eschew 700 Distressful want and debits yet unpaid, 70
1 The stretches of the loud-resounding sea 702 I’ll teach you, though of everything marine 703 I am unlearned: yet on no odyssey 704 Upon the spacious ocean have I been – 705 Just to Euboea from Aulis (the great host 706 of Greeks here waited out the stormy gale, 707 Who went from holy Greece to Troy, whose boast 708 Is comely women). I myself took sail 709 To Chalchis for the games of the geniu 7
10 Archidamas: for many games had been 7
1 Arranged by children of that glorious, 7
12 Great man and advertised. I scored a win 7
13 For song and brought back home my accolade, 7
14 A two-eared tripod which I dedicated 7
15 To the Muses there in Helicon (I made 7
16 My debut there when I participated 7
17 In lovely song). Familiarity 7
18 With ships for me to this has been confined. 7
19 But since the Muses taught singing to me, 720 I’ll tell you aegis-bearing Zeus’s mind. 72
1 When fifty days beyond the solstice go 722 And toilsome summer’s ending, mortals can 723 Set sail upon the ocean, which will no 724 Seafarers slaughter, nor will any man 725 Shatter his ship, unless such is the will 726 of earth-shaking Poseidon or our king, 727 Lord Zeus, who always judge both good and ill. 728 The sea is tranquil then, unwavering 729 The winds. Trust these and drag down to the sea 730 Your ship with confidence and place all freight 73
1 On board and then as swiftly as may be 7
32 Sail home and for the autumn rain don’t wait 733 Or fast-approaching blizzards, new-made wine, 734 The South Wind’s dreadful blasts – he stirs the sea 735 And brings downpours in spring and makes the brine 736 Inclement. Spring, too, grants humanity 7
37 The chance to sail. When first some leaves are seen 738 On fig-tree-tops, as tiny as the mark 739 A raven leaves, the sea becomes serene 740 For sailing. Though spring bids you to embark, 74
1 I’ll not praise it – it does not gladden me. 7
42 It’s hazardous, for you’ll avoid distre 743 With difficulty thus. Imprudently 744 Do men sail at that time – covetousne 745 Is their whole life, the wretches. For the sea 746 To take your life is dire. Listen to me: 747 Don’t place aboard all your commodities – 748 Leave most behind, place a small quantity 749 Aboard. To tax your cart too much and break 750 An axle, losing all, will bring distress. 75
1 Be moderate, for everyone should take 752 An apt approach. When you’re in readiness, 753 Get married. Thirty years, or very near, 754 Is apt for marriage. Now, past puberty 755 Your bride should go four years: in the fifth year 756 Wed her. That you may teach her modesty 757 Marry a maid. The best would be one who 758 Lives near you, but you must with care look round 759 Lest neighbours make a laughingstock of you. 760 A better choice for men cannot be found 76
1 Than a good woman, nor a worse one than 762 One who’s unworthy, say a sponging mare 763 Who will, without a torch, burn up a man 764 And bring him to a raw old age. Beware 765 of angering the blessed ones – your friend 766 Is not your brother – treat them differently. 77
1 Your friend and pay the price for his offence,
778 Don’t chide a man for his pennilessne
788 To Zeus or other gods – they’ll hark no more 789 And spit back all your prayers. Don’t urinate
793 Your garments – to the gods belongs the night. 794 A wise and reverent man will sit beside 795 The courtyard wall which keeps him out of sight. 796 Your sexual parts do not reveal but hide 797 Then after you make love. Don’t sow your seed 798 After a funeral, rather, having fed 799 At a god’s feast you should perform the deed. 800 When you a lovely stream of water find, 80
1 Don’t cross it till you’ve looked into that rill 802 And prayed and washed your hands in it. If you 803 Should cross with hands and errors unpurged still, 804 The gods will visit you with pece due 805 And cause you pain. And do not, when you’re dining 806 At a great feast to honour the gods, cut through 8
13 Therefore don’t eat or wash from it. Permit 8
14 No twelve-year- or twelve-month-old to be sat 8
15 Upon a sacred monument, for it 8
16 Will make him womanish, and make sure that 8
17 You don’t wash in a basin that has been 8
18 Just handled by a woman – punishment, 8
19 Should you do this, will for a time be keen. 820 If you should find a sacrifice unspent 82
1 of flame, do not belittle things that we 822 Know nothing of – a god is angered thus. 823 In springs or rivers flowing to the sea 824 Don’t urinate – this point is serious. 825 It’s better not to vent your bowels there: 826 Thus you’ll stay fee of mortals’ wicked chat, 827 Which, though lightweight, is difficult to bear 828 And hard to lose. Such idle talk as that ' None
|2. Hesiod, Shield, 156-160, 165, 248-257, 314-315, 320 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, • Hesiod, Theogony • Hesiodic Scutum • Pseudo-Hesiod
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 15, 279; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 164; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 37, 39; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 35, 36; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 61; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 166; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 118
|sup>160 δεινὸν δερκομένη καναχῇσί τε βεβρυχυῖα. |
165 Ἀμφιτρυωνιάδης, τὰ δʼ ἐδαίετο θαυματὰ ἔργα. 250 δεινωπαὶ βλοσυραί τε δαφοιναί τʼ ἄπληταί τε 255 Τάρταρον ἐς κρυόενθʼ. αἳ δὲ φρένας εὖτʼ ἀρέσαντο 315 πᾶν δὲ συνεῖχε σάκος πολυδαίδαλον, οἳ δὲ κατʼ αὐτὸν
320 ἀρσάμενος παλάμῃσι. τὸ μὲν Διὸς ἄλκιμος υἱὸς' ' None
|sup>160 and terribly she glared and gnashed her teeth. And there were heads of snakes unspeakably frightful, twelve of them; and they used to frighten the tribes of men on earth made war against the son of Zeus; for they would clash their teeth when Amphitryon's son was fighting: " 165 and brightly shone these wonderful works. And it was as though there were spots upon the frightful snakes: and their backs were dark blue and their jaws were black. Also there were upon the shield droves of boars and lions who glared at each other, being furious and eager: 250 lowering, grim, bloody, and unapproachable, struggled for those who were falling, for they all were longing to drink dark blood. So soon as they caught a man overthrown or falling newly wounded, one of them would clasp her great claws about him, and his soul would go down to Hades 255 to chilly Tartarus. And when they had satisfied their souls with human blood, they would cast that one behind them, and rush back again into the tumult and the fray. Clotho and Lachesis were over them and Atropos less tall than they, a goddess of no great frame, yet 315 and enclosed all the cunning work of the shield. Over it swans were soaring and calling loudly, and many others were swimming upon the surface of the water; and near them were shoals of fish. A wonderful thing the great strong shield was to see—even for Zeus the loud-thunderer, by whose will Hephaestus made it |
320 and fitted it with his hands. This shield the valiant son of Zeus wielded masterly, and leaped upon his horse-chariot like the lightning of his father Zeus who holds the aegis, moving lithely. And his charioteer, strong Iolaus, standing upon the car, guided the curved chariot.' " None
|3. Hesiod, Theogony, 1-236, 245, 251, 262, 265-375, 380, 383-620, 625-626, 633-634, 640-641, 644-663, 687-700, 702-712, 717-718, 720-818, 820-955, 961, 965-1022 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, in Homer and Hesiod • Aristotle, on Hesiod • Callimachus, and Hesiod • Catalogue of Women (Hesiod) • Empedocles, and Hesiod • Hesiod • Hesiod Theogony • Hesiod Theogony, Works and Days • Hesiod, • Hesiod, Cyclopes • Hesiod, Muses • Hesiod, Muses in • Hesiod, Pheidian circle and • Hesiod, Styx in • Hesiod, Theogony • Hesiod, Theogony, • Hesiod, Typhon • Hesiod, Works and Days • Hesiod, Works and Days, • Hesiod, allusions to • Hesiod, ambivalence in • Hesiod, and Parmenides • Hesiod, and Parmenides’ goddess • Hesiod, and Parmenides’ poem • Hesiod, and Xenophanes • Hesiod, and philosophy • Hesiod, and theodicy • Hesiod, as series • Hesiod, at funeral games for Amphidamas, • Hesiod, echoes of divinatory language in • Hesiod, epistemological framework of • Hesiod, excursus on seafaring • Hesiod, expressing an epistemological framework • Hesiod, his narrative of human Races • Hesiod, his poetic persona • Hesiod, his staff • Hesiod, interpretations of • Hesiod, its constitutive terms • Hesiod, motivation for • Hesiod, myth of the races in, • Hesiod, on Aphrodite • Hesiod, on Apollo’s sanctuary • Hesiod, on Gods time • Hesiod, on Hecate • Hesiod, on Pandora • Hesiod, on Prometheus and Pandora • Hesiod, on Zeus • Hesiod, on female and male • Hesiod, on gods and natural, psychological and social phenomena • Hesiod, shepherds … mere bellies • Hesiod, the Muses address • Hesiod, the prescriptive force of his narratives • Hesiod, the proem to the Works and Days • Hesiod, whenever we wish • Muses, Theogony (Hesiod) • Muses, in Hesiod • Pandora, in Hesiod, • Parmenides, and Hesiod • Parmenides’ goddess, and Hesiod’s Muses • Parmenides’ poem, and Hesiod’s Theogony • Parmenides’ poem, and Hesiod’s Works and Days • Peisistratean recension, of Hesiod • Prometheus, in Hesiod, • Reception, Hesiodic • Theogony (Hesiod) • Typhon, in Theogony (Hesiod) • Xenophanes, and Hesiod • agriculture, as a metapoetic metaphor in Hesiod • approximation to the divine (in Homeric and Hesiodic poetry) • gender roles, in Hesiod • heroes, race of, in Hesiod, • messenger-figures,, Scout in Seven Muses in Hesiod’s Theogony • misogyny, Hesiod • pantheon, Hesiodic • prayer, in Hesiod • sceptre, Hesiod’s
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 92, 120, 121, 144, 145, 146, 147; Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 90; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 29; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 393; Bowie (2021), Essays on Ancient Greek Literature and Culture, 62, 102, 138, 250, 548, 663; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 132, 145, 301, 414; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94, 197; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 206; Brule (2003), Women of Ancient Greece, 35, 37, 38; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 11, 24, 27, 28, 29, 31, 32, 34, 35, 36, 42, 46, 49, 55, 236, 242, 249, 253, 296; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 58, 539, 569; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 21, 28, 38, 84, 247, 263, 279; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 165; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 56, 84, 86, 87, 93, 160, 361, 362, 371, 379, 380, 416, 610; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 57; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 121, 161; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 31, 32, 34, 73; Fielding (2017), Transformations of Ovid in Late Antiquity. 175; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 69, 84, 97, 99, 100, 101, 102, 103, 104, 131; Fowler (2014), Plato in the Third Sophistic, 240, 241; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 119; Gaifman (2012), Aniconism in Greek Antiquity, 59, 60, 307; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 140, 219; Gee (2020), Mapping the Afterlife: From Homer to Dante, 33, 35; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 28, 29; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159, 169, 173, 276, 277; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 21; Hesk (2000), Deception and Democracy in Classical Athens, 13, 146, 161; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 34; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 223; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 82; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 54, 57, 59, 60, 72, 132; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 590; Keith and Myers (2023), Vergil and Elegy. 6, 128, 135; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 23, 24, 27, 31, 34, 35, 36, 37, 38, 39, 40, 41, 63, 73; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 76, 87, 89, 188, 189, 190, 204, 216, 217; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 348, 352, 353; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 26, 27, 28; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 93, 94, 95, 200, 208, 218, 219, 220; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58; Long (2019), Immortality in Ancient Philosophy, 26; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 35, 58, 60, 113, 136, 147; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 41, 42, 43, 49, 52, 53, 63; Mayor (2017), Religion and Memory in Tacitus’ Annals, 95, 288; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 80; Mikalson (2003), Herodotus and Religion in the Persian Wars, 230; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 61, 81, 149; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 21, 33, 34, 35, 56, 88, 140, 160, 180, 190, 211, 334, 337; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 326; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 21, 22, 23, 54, 75, 76, 83, 184; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 99; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 43; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 345, 357; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17, 18, 52, 242, 245, 247; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7, 96, 142; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 33; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 60, 62; Segev (2017), Aristotle on Religion, 16, 105, 131, 134; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 24, 78, 117, 161, 164; Tor (2017), Mortal and Divine in Early Greek Epistemology, 56, 57, 58, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 254, 255, 261, 309, 310, 311, 312, 313, 314, 318, 319, 352; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122, 124, 125; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 24, 25, 26, 37, 45; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 153, 154, 155, 156, 157, 158, 159, 160, 161, 293, 296
1 Μουσάων Ἑλικωνιάδων ἀρχώμεθʼ ἀείδειν,' 2 αἵθʼ Ἑλικῶνος ἔχουσιν ὄρος μέγα τε ζάθεόν τε 3 καί τε περὶ κρήνην ἰοειδέα πόσσʼ ἁπαλοῖσιν 4 ὀρχεῦνται καὶ βωμὸν ἐρισθενέος Κρονίωνος. 5 καί τε λοεσσάμεναι τέρενα χρόα Περμησσοῖο 6 ἢ Ἵππου κρήνης ἢ Ὀλμειοῦ ζαθέοιο 7 ἀκροτάτῳ Ἑλικῶνι χοροὺς ἐνεποιήσαντο 8 καλούς, ἱμερόεντας· ἐπερρώσαντο δὲ ποσσίν. 9 ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ,
10 ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι,
1 ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην
12 Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν,
13 κούρην τʼ αἰγιόχοιο Διὸς γλαυκῶπιν Ἀθήνην
14 Φοῖβόν τʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν
15 ἠδὲ Ποσειδάωνα γεήοχον, ἐννοσίγαιον,
16 καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην
17 Ἥβην τε χρυσοστέφανον καλήν τε Διώνην
18 Λητώ τʼ Ἰαπετόν τε ἰδὲ Κρόνον ἀγκυλομήτην
19 Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 20 Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν 2
1 ἄλλων τʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων. 22 αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, 23 ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο. 24 τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον, 25 Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο· 26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. 29 ὣς ἔφασαν κοῦραι μεγάλου Διὸς ἀρτιέπειαι· 30 καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 3
1 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32 θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. 33 καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, 34 σφᾶς δʼ αὐτὰς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδειν. 35 ἀλλὰ τί ἦ μοι ταῦτα περὶ δρῦν ἢ περὶ πέτρην; 36 τύνη, Μουσάων ἀρχώμεθα, ταὶ Διὶ πατρὶ 37 ὑμνεῦσαι τέρπουσι μέγαν νόον ἐντὸς Ὀλύμπου, 38 εἰρεῦσαι τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, 39 φωνῇ ὁμηρεῦσαι· τῶν δʼ ἀκάματος ῥέει αὐδὴ 40 ἐκ στομάτων ἡδεῖα· γελᾷ δέ τε δώματα πατρὸς 4
1 Ζηνὸς ἐριγδούποιο θεᾶν ὀπὶ λειριοέσσῃ 42 σκιδναμένῃ· ἠχεῖ δὲ κάρη νιφόεντος Ὀλύμπου 43 δώματά τʼ ἀθανάτων. αἳ δʼ ἄμβροτον ὄσσαν ἱεῖσαι 44 θεῶν γένος αἰδοῖον πρῶτον κλείουσιν ἀοιδῇ 45 ἐξ ἀρχῆς, οὓς Γαῖα καὶ Οὐρανὸς εὐρὺς ἔτικτεν, 46 οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων. 47 δεύτερον αὖτε Ζῆνα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 48 ἀρχόμεναί θʼ ὑμνεῦσι καὶ ἐκλήγουσαι ἀοιδῆς, 49 ὅσσον φέρτατός ἐστι θεῶν κράτεί τε μέγιστος. 50 αὖτις δʼ ἀνθρώπων τε γένος κρατερῶν τε Γιγάντων 5
1 ὑμνεῦσαι τέρπουσι Διὸς νόον ἐντὸς Ὀλύμπου 53 τὰς ἐν Πιερίῃ Κρονίδῃ τέκε πατρὶ μιγεῖσα 54 Μνημοσύνη, γουνοῖσιν Ἐλευθῆρος μεδέουσα, 55 λησμοσύνην τε κακῶν ἄμπαυμά τε μερμηράων. 56 ἐννέα γάρ οἱ νυκτὸς ἐμίσγετο μητίετα Ζεὺς 57 νόσφιν ἀπʼ ἀθανάτων ἱερὸν λέχος εἰσαναβαίνων· 58 ἀλλʼ ὅτε δή ῥʼ ἐνιαυτὸς ἔην, περὶ δʼ ἔτραπον ὧραι 59 μηνῶν φθινόντων, περὶ δʼ ἤματα πόλλʼ ἐτελέσθη, 60 ἣ δʼ ἔτεκʼ ἐννέα κούρας ὁμόφρονας, ᾗσιν ἀοιδὴ 6
1 μέμβλεται ἐν στήθεσσιν, ἀκηδέα θυμὸν ἐχούσαις, 62 τυτθὸν ἀπʼ ἀκροτάτης κορυφῆς νιφόεντος Ὀλύμπου. 63 ἔνθα σφιν λιπαροί τε χοροὶ καὶ δώματα καλά. 64 πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν 65 ἐν θαλίῃς· ἐρατὴν δὲ διὰ στόμα ὄσσαν ἱεῖσαι 66 μέλπονται πάντων τε νόμους καὶ ἤθεα κεδνὰ 67 ἀθανάτων κλείουσιν, ἐπήρατον ὄσσαν ἱεῖσαι. 68 αἳ τότʼ ἴσαν πρὸς Ὄλυμπον ἀγαλλόμεναι ὀπὶ καλῇ, 69 ἀμβροσίῃ μολπῇ· περὶ δʼ ἴαχε γαῖα μέλαινα 70 ὑμνεύσαις, ἐρατὸς δὲ ποδῶν ὕπο δοῦπος ὀρώρει 7
1 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει, 72 αὐτὸς ἔχων βροντὴν ἠδʼ αἰθαλόεντα κεραυνόν, 73 κάρτει νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα 74 ἀθανάτοις διέταξεν ὁμῶς καὶ ἐπέφραδε τιμάς. 75 ταῦτʼ ἄρα Μοῦσαι ἄειδον, Ὀλύμπια δώματʼ ἔχουσαι, 76 ἐννέα θυγατέρες μεγάλου Διὸς ἐκγεγαυῖαι, 77 Κλειώ τʼ Εὐτέρπη τε Θάλειά τε Μελπομέενη τε 78 Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε 79 Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων. 80 ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ. 8
1 ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο 82 γεινόμενόν τε ἴδωσι διοτρεφέων βασιλήων, 83 τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, 84 τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ 85 πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας 86 ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων 87 αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν· 88 τοὔνεκα γὰρ βασιλῆες ἐχέφρονες, οὕνεκα λαοῖς 89 βλαπτομένοις ἀγορῆφι μετάτροπα ἔργα τελεῦσι 90 ῥηιδίως, μαλακοῖσι παραιφάμενοι ἐπέεσσιν. 9
1 ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92 αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 93 τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. 94 ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος 95 ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, 96 ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι 97 φίλωνται· γλυκερή οἱ ἀπὸ στόματος ῥέει αὐδή. 98 εἰ γάρ τις καὶ πένθος ἔχων νεοκηδέι θυμῷ 99 ἄζηται κραδίην ἀκαχήμενος, αὐτὰρ ἀοιδὸς
100 Μουσάων θεράπων κλέεα προτέρων ἀνθρώπων
1 ὑμνήσῃ μάκαράς τε θεούς, οἳ Ὄλυμπον ἔχουσιν,
102 αἶψʼ ὅ γε δυσφροσυνέων ἐπιλήθεται οὐδέ τι κηδέων
103 μέμνηται· ταχέως δὲ παρέτραπε δῶρα θεάων.
104 χαίρετε, τέκνα Διός, δότε δʼ ἱμερόεσσαν ἀοιδήν.
105 κλείετε δʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων,
106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος,
107 Νυκτός τε δνοφερῆς, οὕς θʼ ἁλμυρὸς ἔτρεφε Πόντος.
108 εἴπατε δʼ, ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο
109 καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θυίων,
10 ἄστρα τε λαμπετόωντα καὶ οὐρανὸς εὐρὺς ὕπερθεν
1 οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων
12 ὥς τʼ ἄφενος δάσσαντο καὶ ὡς τιμὰς διέλοντο
13 ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον.
14 ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι
15 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν.
16 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα
17 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ
18 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
19 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης,
120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι,
1 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων
122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.
123 ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο·
124 Νυκτὸς δʼ αὖτʼ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο,
125 οὓς τέκε κυσαμένη Ἐρέβει φιλότητι μιγεῖσα.
126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ
127 Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι,
128 ὄφρʼ εἴη μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεί.
129 γείνατο δʼ Οὔρεα μακρά, θεῶν χαρίεντας ἐναύλους,
130 Νυμφέων, αἳ ναίουσιν ἀνʼ οὔρεα βησσήεντα.
1 ἣ δὲ καὶ ἀτρύγετον πέλαγος τέκεν, οἴδματι θυῖον,
132 Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα
133 Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην,
134 Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε
135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε
136 Φοίβην τε χρυσοστέφανον Τηθύν τʼ ἐρατεινήν.
137 τοὺς δὲ μέθʼ ὁπλότατος γένετο Κρόνος ἀγκυλομήτης,
138 δεινότατος παίδων· θαλερὸν δʼ ἤχθηρε τοκῆα.
139 γείνατο δʼ αὖ Κύκλωπας ὑπέρβιον ἦτορ ἔχοντας,
140 Βρόντην τε Στερόπην τε καὶ Ἄργην ὀβριμόθυμον,
1 οἳ Ζηνὶ βροντήν τε δόσαν τεῦξάν τε κεραυνόν.
142 οἳ δή τοι τὰ μὲν ἄλλα θεοῖς ἐναλίγκιοι ἦσαν,
143 μοῦνος δʼ ὀφθαλμὸς μέσσῳ ἐνέκειτο μετώπῳ.
144 Κύκλωπες δʼ ὄνομʼ ἦσαν ἐπώνυμον, οὕνεκʼ ἄρα σφέων
145 κυκλοτερὴς ὀφθαλμὸς ἕεις ἐνέκειτο μετώπῳ·
146 ἰσχὺς δʼ ἠδὲ βίη καὶ μηχαναὶ ἦσαν ἐπʼ ἔργοις.
147 ἄλλοι δʼ αὖ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο
148 τρεῖς παῖδες μεγάλοι τε καὶ ὄβριμοι, οὐκ ὀνομαστοί,
149 Κόττος τε Βριάρεώς τε Γύης θʼ, ὑπερήφανα τέκνα.
150 τῶν ἑκατὸν μὲν χεῖρες ἀπʼ ὤμων ἀίσσοντο,
1 ἄπλαστοι, κεφαλαὶ δὲ ἑκάστῳ πεντήκοντα
152 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν·
153 ἰσχὺς δʼ ἄπλητος κρατερὴ μεγάλῳ ἐπὶ εἴδει.
154 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο,
155 δεινότατοι παίδων, σφετέρῳ δʼ ἤχθοντο τοκῆι
156 ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο,
157 πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε,
158 Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ
159 Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη
160 στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην.
1 αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος
162 τεῦξε μέγα δρέπανον καὶ ἐπέφραδε παισὶ φίλοισιν·
163 εἶπε δὲ θαρσύνουσα, φίλον τετιημένη ἦτορ·
164 παῖδες ἐμοὶ καὶ πατρὸς ἀτασθάλου, αἴ κʼ ἐθέλητε
165 πείθεσθαι, πατρός κε κακὴν τισαίμεθα λώβην
166 ὑμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα.
167 ὣς φάτο· τοὺς δʼ ἄρα πάντας ἕλεν δέος, οὐδέ τις αὐτῶν
168 φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης
169 ἂψ αὖτις μύθοισι προσηύδα μητέρα κεδνήν·
170 μῆτερ, ἐγώ κεν τοῦτό γʼ ὑποσχόμενος τελέσαιμι
1 ἔργον, ἐπεὶ πατρός γε δυσωνύμου οὐκ ἀλεγίζω
172 ἡμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα.
173 ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη·
174 εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν
175 ἅρπην καρχαρόδοντα· δόλον δʼ ὑπεθήκατο πάντα.
176 ἦλθε δὲ νύκτʼ ἐπάγων μέγας Οὐρανός, ἀμφὶ δὲ Γαίῃ
177 ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη
178 πάντη· ὃ δʼ ἐκ λοχέοιο πάις ὠρέξατο χειρὶ
179 σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην
180 μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς
1 ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι
182 ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός·
183 ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι,
184 πάσας δέξατο Γαῖα· περιπλομένων δʼ ἐνιαυτῶν
185 γείνατʼ Ἐρινῦς τε κρατερὰς μεγάλους τε Γίγαντας,
186 τεύχεσι λαμπομένους, δολίχʼ ἔγχεα χερσὶν ἔχοντας,
187 Νύμφας θʼ ἃς Μελίας καλέουσʼ ἐπʼ ἀπείρονα γαῖαν.
188 μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι
189 κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ,
190 ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς
1 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη
192 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν
193 ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον.
194 ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη
195 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην
196 ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν
197 κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ
198 θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις·
199 Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200 ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 20
1 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202 γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. 203 ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε 204 μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, 205 παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206 τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε. 207 τοὺς δὲ πατὴρ Τιτῆνας ἐπίκλησιν καλέεσκε 208 παῖδας νεικείων μέγας Οὐρανός, οὓς τέκεν αὐτός· 2
10 ἔργον, τοῖο δʼ ἔπειτα τίσιν μετόπισθεν ἔσεσθαι. 2
1 νὺξ δʼ ἔτεκεν στυγερόν τε Μόρον καὶ Κῆρα μέλαιναν 2
12 καὶ Θάνατον, τέκε δʼ Ὕπνον, ἔτικτε δὲ φῦλον Ὀνείρων· 2
13 οὔ τινι κοιμηθεῖσα θεὰ τέκε Νὺξ ἐρεβεννή, 2
14 δεύτερον αὖ Μῶμον καὶ Ὀιζὺν ἀλγινόεσσαν 2
15 Ἑσπερίδας θʼ, ᾗς μῆλα πέρην κλυτοῦ Ὠκεανοῖο 2
16 χρύσεα καλὰ μέλουσι φέροντά τε δένδρεα καρπόν. 2
17 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους, 2
18 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι 2
19 γεινομένοισι διδοῦσιν ἔχειν ἀγαθόν τε κακόν τε, 220 αἵτʼ ἀνδρῶν τε θεῶν τε παραιβασίας ἐφέπουσιν· 22
1 οὐδέ ποτε λήγουσι θεαὶ δεινοῖο χόλοιο, 222 πρίν γʼ ἀπὸ τῷ δώωσι κακὴν ὄπιν, ὅς τις ἁμάρτῃ. 223 τίκτε δὲ καὶ Νέμεσιν, πῆμα θνητοῖσι βροτοῖσι, 224 Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα 225 Γῆράς τʼ οὐλόμενον, καὶ Ἔριν τέκε καρτερόθυμον. 226 αὐτὰρ Ἔρις στυγερὴ τέκε μὲν Πόνον ἀλγινόεντα 227 Λήθην τε Λιμόν τε καὶ Ἄλγεα δακρυόεντα 228 Ὑσμίνας τε Μάχας τε Φόνους τʼ Ἀνδροκτασίας τε 229 Νείκεά τε ψευδέας τε Λόγους Ἀμφιλλογίας τε 230 Δυσνομίην τʼ Ἄτην τε, συνήθεας ἀλλήλῃσιν, 23
1 Ὅρκον θʼ, ὃς δὴ πλεῖστον ἐπιχθονίους ἀνθρώπους 232 πημαίνει, ὅτε κέν τις ἑκὼν ἐπίορκον ὀμόσσῃ. 233 Νηρέα δʼ ἀψευδέα καὶ ἀληθέα γείνατο Πόντος, 234 πρεσβύτατον παίδων· αὐτὰρ καλέουσι γέροντα, 235 οὕνεκα νημερτής τε καὶ ἤπιος, οὐδὲ θεμιστέων 236 λήθεται, ἀλλὰ δίκαια καὶ ἤπια δήνεα οἶδεν·
245 Κυμοθόη Σπειώ τε Θόη θʼ Ἀλίη τʼ ἐρόεσσα 25
1 Ἱπποθόη τʼ ἐρόεσσα καὶ Ἱππονόη ῥοδόπηχυς
262 Νημερτής θʼ, ἣ πατρὸς ἔχει νόον ἀθανάτοιο.
265 Θαύμας δʼ Ὠκεανοῖο βαθυρρείταο θύγατρα 266 ἠγάγετʼ Ἠλέκτρην· ἣ δʼ ὠκεῖαν τέκεν Ἶριν 270 Φόρκυϊ δʼ αὖ Κητὼ Γραίας τέκε καλλιπαρῄους 27
1 ἐκ γενετῆς πολιάς, τὰς δὴ Γραίας καλέουσιν 272 ἀθάνατοί τε θεοὶ χαμαὶ ἐρχόμενοί τʼ ἄνθρωποι, 273 Πεμφρηδώ τʼ ἐύπεπλον Ἐνυώ τε κροκόπεπλον, 274 Γοργούς θʼ, αἳ ναίουσι πέρην κλυτοῦ Ὠκεανοῖο 275 ἐσχατιῇ πρὸς Νυκτός, ἵνʼ Ἑσπερίδες λιγύφωνοι, 276 Σθεννώ τʼ Εὐρυάλη τε Μέδουσά τε λυγρὰ παθοῦσα. 277 ἣ μὲν ἔην θνητή, αἳ δʼ ἀθάνατοι καὶ ἀγήρῳ, 278 αἱ δύο· τῇ δὲ μιῇ παρελέξατο Κυανοχαίτης 279 ἐν μαλακῷ λειμῶνι καὶ ἄνθεσιν εἰαρινοῖσιν. 280 τῆς δʼ ὅτε δὴ Περσεὺς κεφαλὴν ἀπεδειροτόμησεν, 28
1 ἔκθορε Χρυσαωρ τε μέγας καὶ Πήγασος ἵππος. 282 τῷ μὲν ἐπώνυμον ἦεν, ὅτʼ Ὠκεανοῦ περὶ πηγὰς 283 γένθʼ, ὃ δʼ ἄορ χρύσειον ἔχων μετὰ χερσὶ φίλῃσιν. 284 χὠ μὲν ἀποπτάμενος προλιπὼν χθόνα, μητέρα μήλων, 285 ἵκετʼ ἐς ἀθανάτους· Ζηνὸς δʼ ἐν δώμασι ναίει 286 βροντήν τε στεροπήν τε φέρων Διὶ μητιόεντι. 287 Χρυσάωρ δʼ ἔτεκεν τρικέφαλον Γηρυονῆα 288 μιχθεὶς Καλλιρόῃ κούρῃ κλυτοῦ Ὠκεανοῖο. 290 βουσὶ παρʼ εἰλιπόδεσσι περιρρύτῳ εἰν Ἐρυθείῃ 29
1 ἤματι τῷ ὅτε περ βοῦς ἤλασεν εὐρυμετώπους 292 Τίρυνθʼ εἰς ἱερὴν διαβὰς πόρον Ὠκεανοῖο 293 Ὄρθον τε κτείνας καὶ βουκόλον Εὐρυτίωνα 294 σταθμῷ ἐν ἠερόεντι πέρην κλυτοῦ Ὠκεανοῖο. 295 ἣ δʼ ἔτεκʼ ἄλλο πέλωρον ἀμήχανον, οὐδὲν ἐοικὸς 296 θνητοῖς ἀνθρώποις οὐδʼ ἀθανάτοισι θεοῖσιν, 297 σπῆι ἔνι γλαφυρῷ θείην κρατερόφρονʼ Ἔχιδναν, 298 ἥμισυ μὲν νύμφην ἑλικώπιδα καλλιπάρῃον, 299 ἥμισυ δʼ αὖτε πέλωρον ὄφιν δεινόν τε μέγαν τε 300 αἰόλον ὠμηστὴν ζαθέης ὑπὸ κεύθεσι γαίης. 30
1 ἔνθα δέ οἱ σπέος ἐστὶ κάτω κοίλῃ ὑπὸ πέτρῃ 302 τηλοῦ ἀπʼ ἀθανάτων τε θεῶν θνητῶν τʼ ἀνθρώπων· 303 ἔνθʼ ἄρα οἱ δάσσαντο θεοὶ κλυτὰ δώματα ναίειν. 304 ἣ δʼ ἔρυτʼ εἰν Ἀρίμοισιν ὑπὸ χθονὶ λυγρὴ Ἔχιδνα, 305 ἀθάνατος νύμφη καὶ ἀγήραος ἤματα πάντα. 306 τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι 307 δεινόν θʼ ὑβριστήν τʼ ἄνομόν θʼ ἑλικώπιδι κούρῃ· 308 ἣ δʼ ὑποκυσαμένη τέκετο κρατερόφρονα τέκνα. 309 Ὄρθον μὲν πρῶτον κύνα γείνατο Γηρυονῆι· 3
10 δεύτερον αὖτις ἔτικτεν ἀμήχανον, οὔ τι φατειὸν 3
1 Κέρβερον ὠμηστήν, Ἀίδεω κύνα χαλκεόφωνον, 3
12 πεντηκοντακέφαλον, ἀναιδέα τε κρατερόν τε· 3
13 τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν 3
14 Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη 3
15 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ. 3
16 καὶ τὴν μὲν Διὸς υἱὸς ἐνήρατο νηλέι χαλκῷ 3
17 Ἀμφιτρυωνιάδης σὺν ἀρηιφίλῳ Ἰολάῳ 3
18 Ηρακλέης βουλῇσιν Ἀθηναίης ἀγελείης. 3
19 ἣ δὲ Χίμαιραν ἔτικτε πνέουσαν ἀμαιμάκετον πῦρ, 320 δεινήν τε μεγάλην τε ποδώκεά τε κρατερήν τε· 32
1 τῆς δʼ ἦν τρεῖς κεφαλαί· μία μὲν χαροποῖο λέοντος, 322 ἣ δὲ χιμαίρης, ἣ δʼ ὄφιος, κρατεροῖο δράκοντος, 323 πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, 324 δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο. 325 τὴν μὲν Πήγασος εἷλε καὶ ἐσθλὸς Βελλεροφόντης. 326 ἣ δʼ ἄρα Φῖκʼ ὀλοὴν τέκε Καδμείοισιν ὄλεθρον 327 Ὅρθῳ ὑποδμηθεῖσα Νεμειαῖόν τε λέοντα, 328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις 329 γουνοῖσιν κατένασσε Νεμείης, πῆμʼ ἀνθρώποις. 330 ἔνθʼ ἄρʼ ὃ οἰκείων ἐλεφαίρετο φῦλʼ ἀνθρώπων, 33
1 κοιρανέων Τρητοῖο Νεμείης ἠδʼ Ἀπέσαντος· 332 ἀλλά ἑ ἲς ἐδάμασσε βίης Ἡρακληείης. 333 Κητὼ δʼ ὁπλότατον Φόρκυι φιλότητι μιγεῖσα 334 γείνατο δεινὸν ὄφιν, ὃς ἐρεμνῆς κεύθεσι γαίης 335 πείρασιν ἐν μεγάλοις παγχρύσεα μῆλα φυλάσσει. 336 τοῦτο μὲν ἐκ Κητοῦς καὶ Φόρκυνος γένος ἐστίν. 337 Τηθὺς δʼ Ὠκεανῷ Ποταμοὺς τέκε δινήεντας, 338 Νεῖλόν τʼ Ἀλφειόν τε καὶ Ἠριδανὸν βαθυδίνην 339 Στρυμόνα Μαίανδρόν τε καὶ Ἴστρον καλλιρέεθρον 340 Φᾶσίν τε Ῥῆσόν τʼ Ἀχελώιόν τʼ ἀργυροδίνην 34
1 Νέσσον τε Ῥοδίον θʼ Ἁλιάκμονά θʼ Ἑπτάπορόν τε 342 Γρήνικόν τε καὶ Αἴσηπον θεῖόν τε Σιμοῦντα 343 Πηνειόν τε καὶ Ἕρμον ἐυρρείτην τε Κάικον 344 Σαγγάριόν τε μέγαν Λάδωνά τε Παρθένιόν τε 345 Εὔηνόν τε καὶ Ἄρδησκον θεῖόν τε Σκάμανδρον. 346 τίκτε δὲ θυγατέρων ἱερὸν γένος, αἳ κατὰ γαῖαν 347 ἄνδρας κουρίζουσι σὺν Ἀπόλλωνι ἄνακτι 348 καὶ Ποταμοῖς, ταύτην δὲ Διὸς πάρα μοῖραν ἔχουσι, 349 Πειθώ τʼ Ἀδμήτη τε Ἰάνθη τʼ Ἠλέκτρη τε 350 Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς 35
1 Ἱππώ τε Κλυμένη τε Ῥόδειά τε Καλλιρόη τε 352 Ζευξώ τε Κλυτίη τε Ἰδυῖά τε Πασιθόη τε 353 Πληξαύρη τε Γαλαξαύρη τʼ ἐρατή τε Διώνη 354 Μηλόβοσίς τε Φόη τε καὶ εὐειδὴς Πολυδώρη 355 Κερκηίς τε φυὴν ἐρατὴ Πλουτώ τε βοῶπις 356 Περσηίς τʼ Ἰάνειρά τʼ Ἀκάστη τε Ξάνθη τε 357 Πετραίη τʼ ἐρόεσσα Μενεσθώ τʼ Εὐρώπη τε 358 Μῆτίς τʼ Εὐρυνόμη τε Τελεστώ τε Κροκοπεπλος 359 Χρυσηίς τʼ Ἀσίη τε καὶ ἱμερόεσσα Καλυψὼ 360 Εὐδώρη τε Τύχη τε καὶ Ἀμφιρὼ Ὠκυρόη τε 36
1 καὶ Στύξ, ἣ δή σφεων προφερεστάτη ἐστὶν ἁπασέων. 362 αὗται δʼ Ὠκεανοῦ καὶ Τηθύος ἐξεγένοντο 363 πρεσβύταται κοῦραι· πολλαί γε μέν εἰσι καὶ ἄλλαι. 364 τρὶς γὰρ χίλιαί εἰσι τανύσφυροι Ὠκεανῖναι, 365 αἵ ῥα πολυσπερέες γαῖαν καὶ βένθεα λίμνης 366 πάντη ὁμῶς ἐφέπουσι, θεάων ἀγλαὰ τέκνα. 367 τόσσοι δʼ αὖθʼ ἕτεροι ποταμοὶ καναχηδὰ ῥέοντες, 368 υἱέες Ὠκεανοῦ, τοὺς γείνατο πότνια Τηθύς· 369 τῶν ὄνομʼ ἀργαλέον πάντων βροτὸν ἀνέρʼ ἐνισπεῖν, 370 οἳ δὲ ἕκαστοι ἴσασιν, ὅσοι περιναιετάωσιν. 37
1 θεία δʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 372 Ἠῶ θʼ, ἣ πάντεσσιν ἐπιχθονίοισι φαείνει 373 ἀθανάτοις τε θεοῖσι, τοὶ οὐρανὸν εὐρὺν ἔχουσι, 374 γείναθʼ ὑποδμηθεῖσʼ Ὑπερίονος ἐν φιλότητι. 375 Κρίῳ δʼ Εὐρυβίν τέκεν ἐν φιλότητι μιγεῖσα
380 καὶ Νότον, ἐν φιλότητι θεὰ θεῷ εὐνηθεῖσα.
383 Στὺξ δʼ ἔτεκʼ Ὠκεανοῦ θυγάτηρ Πάλλαντι μιγεῖσα 384 Ζῆλον καὶ Νίκην καλλίσφυρον ἐν μεγάροισιν· 385 καὶ Κράτος ἠδὲ Βίην ἀριδείκετα γείνατο τέκνα, 386 τῶν οὐκ ἔστʼ ἀπάνευθε Διὸς δόμος, οὐδέ τις ἕδρη, 387 οὐδʼ ὁδός, ὅππη μὴ κείνοις θεὸς ἡγεμονεύῃ, 388 ἀλλʼ αἰεὶ πὰρ Ζηνὶ βαρυκτύπῳ ἑδριόωνται. 389 ὣς γὰρ ἐβούλευσεν Στὺξ ἄφθιτος Ὠκεανίνη 390 ἤματι τῷ, ὅτε πάντας Ὀλύμπιος ἀστεροπητὴς 39
1 ἀθανάτους ἐκάλεσσε θεοὺς ἐς μακρὸν Ὄλυμπον, 392 εἶπε δʼ, ὃς ἂν μετὰ εἷο θεῶν Τιτῆσι μάχοιτο, 393 μή τινʼ ἀπορραίσειν γεράων, τιμὴν δὲ ἕκαστον 394 ἑξέμεν, ἣν τὸ πάρος γε μετʼ ἀθανάτοισι θεοῖσιν 395 τὸν δʼ ἔφαθʼ, ὅστις ἄτιμος ὑπὸ Κρόνου ἠδʼ ἀγέραστος, 396 τιμῆς καὶ γεράων ἐπιβησέμεν, ἧ θέμις ἐστίν. 397 ἦλθε δʼ ἄρα πρώτη Στὺξ ἄφθιτος Οὔλυμπόνδε 398 σὺν σφοῖσιν παίδεσσι φίλου διὰ μήδεα πατρός. 399 τὴν δὲ Ζεὺς τίμησε, περισσὰ δὲ δῶρα δέδωκεν. 400 αὐτὴν μὲν γὰρ ἔθηκε θεῶν μέγαν ἔμμεναι ὅρκον, 40
1 παῖδας δʼ ἤματα πάντα ἑοῦ μεταναιέτας εἶναι. 402 ὣς δʼ αὔτως πάντεσσι διαμπερές, ὥς περ ὑπέστη, 403 ἐξετέλεσσʼ· αὐτὸς δὲ μέγα κρατεῖ ἠδὲ ἀνάσσει. 404 φοίβη δʼ αὖ Κοίου πολυήρατον ἦλθεν ἐς εὐνήν· 405 κυσαμένη δὴ ἔπειτα θεὰ θεοῦ ἐν φιλότητι 406 Λητὼ κυανόπεπλον ἐγείνατο, μείλιχον αἰεί, 407 ἤπιον ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσιν, 408 μείλιχον ἐξ ἀρχῆς, ἀγανώτατον ἐντὸς Ὀλύμπου. 409 γείνατο δʼ Ἀστερίην ἐυώνυμον, ἥν ποτε Πέρσης 4
10 ἠγάγετʼ ἐς μέγα δῶμα φίλην κεκλῆσθαι ἄκοιτιν. 4
1 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων 4
12 Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 4
13 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 4
14 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 4
15 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 4
16 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 4
17 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 4
18 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 4
19 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420 καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 42
1 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425 ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 426 οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427 καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428 ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429 ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 43
1 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 44
1 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448 οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 45
1 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. 453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 46
1 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 47
1 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 48
1 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 49
1 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 492 καρπαλίμως δʼ ἄρʼ ἔπειτα μένος καὶ φαίδιμα γυῖα 493 ηὔξετο τοῖο ἄνακτος· ἐπιπλομένων δʼ ἐνιαυτῶν 494 Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς 495 ὃν γόνον ἄψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης 496 νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο. 497 πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν· 498 τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης 499 Πυθοῖ ἐν ἠγαθέῃ γυάλοις ὕπο Παρνησοῖο 500 σῆμʼ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσιν. 50
1 λῦσε δὲ πατροκασιγνήτους ὀλοῶν ὑπὸ δεσμῶν 502 Οὐρανίδας, οὓς δῆσε πατὴρ ἀεσιφροσύνῃσιν· 503 οἳ οἱ ἀπεμνήσαντο χάριν ἐυεργεσιάων, 504 δῶκαν δὲ βροντὴν ἠδʼ αἰθαλόεντα κεραυνὸν 505 καὶ στεροπήν· τὸ πρὶν δὲ πελώρη Γαῖα κεκεύθει· 506 τοῖς πίσυνος θνητοῖσι καὶ ἀθανάτοισιν ἀνάσσει. 507 κούρην δʼ Ἰαπετὸς καλλίσφυρον Ὠκεανίνην 508 ἠγάγετο Κλυμένην καὶ ὁμὸν λέχος εἰσανέβαινεν. 5
10 τίκτε δʼ ὑπερκύδαντα Μενοίτιον ἠδὲ Προμηθέα 5
1 ποικίλον αἰολόμητιν, ἁμαρτίνοόν τʼ Ἐπιμηθέα 5
12 ὃς κακὸν ἐξ ἀρχῆς γένετʼ ἀνδράσιν ἀλφηστῇσιν· 5
13 πρῶτος γάρ ῥα Διὸς πλαστὴν ὑπέδεκτο γυναῖκα 5
14 παρθένον. ὑβριστὴν δὲ Μενοίτιον εὐρύοπα Ζεὺς 5
15 εἰς Ἔρεβος κατέπεμψε βαλὼν ψολόεντι κεραυνῷ 5
16 εἵνεκʼ ἀτασθαλίης τε καὶ ἠνορέης ὑπερόπλου. 5
17 Ἄτλας δʼ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπʼ ἀνάγκης 5
18 πείρασιν ἐν γαίης, πρόπαρ Εσπερίδων λιγυφώνων, 5
19 ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν· 520 ταύτην γάρ οἱ μοῖραν ἐδάσσατο μητίετα Ζεύς. 52
1 δῆσε δʼ ἀλυκτοπέδῃσι Προμηθέα ποικιλόβουλον 522 δεσμοῖς ἀργαλέοισι μέσον διὰ κίονʼ ἐλάσσας· 523 καί οἱ ἐπʼ αἰετὸν ὦρσε τανύπτερον· αὐτὰρ ὅ γʼ ἧπαρ 524 ἤσθιεν ἀθάνατον, τὸ δʼ ἀέξετο ἶσον ἁπάντη 525 νυκτός ὅσον πρόπαν ἦμαρ ἔδοι τανυσίπτερος ὄρνις. 526 τὸν μὲν ἄρʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱὸς 527 Ἡρακλέης ἔκτεινε, κακὴν δʼ ἀπὸ νοῦσον ἄλαλκεν 528 Ἰαπετιονίδῃ καὶ ἐλύσατο δυσφροσυνάων 529 οὐκ ἀέκητι Ζηνὸς Ὀλυμπίου ὑψιμέδοντος, 530 ὄφρʼ Ἡρακλῆος Θηβαγενέος κλέος εἴη 53
1 πλεῖον ἔτʼ ἢ τὸ πάροιθεν ἐπὶ χθόνα πουλυβότειραν. 532 ταῦτʼ ἄρα ἁζόμενος τίμα ἀριδείκετον υἱόν· 533 καί περ χωόμενος παύθη χόλου, ὃν πρὶν ἔχεσκεν, 534 οὕνεκʼ ἐρίζετο βουλὰς ὑπερμενέι Κρονίωνι. 535 καὶ γὰρ ὅτʼ ἐκρίνοντο θεοὶ θνητοί τʼ ἄνθρωποι 536 Μηκώνῃ, τότʼ ἔπειτα μέγαν βοῦν πρόφρονι θυμῷ 537 δασσάμενος προέθηκε, Διὸς νόον ἐξαπαφίσκων. 538 τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539 ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ, 540 τῷ δʼ αὖτʼ ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ 54
1 εὐθετίσας κατέθηκε καλύψας ἀργέτι δημῷ. 542 δὴ τότε μιν προσέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 543 Ἰαπετιονίδη, πάντων ἀριδείκετʼ ἀνάκτων, 544 ὦ πέπον, ὡς ἑτεροζήλως διεδάσσαο μοίρας. 545 ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. 546 τὸν δʼ αὖτε προσέειπε Προμηθεὺς ἀγκυλομήτης 547 ἦκʼ ἐπιμειδήσας, δολίης δʼ οὐ λήθετο τέχνης· 548 ζεῦ κύδιστε μέγιστε θεῶν αἰειγενετάων, 549 τῶν δʼ ἕλεʼ, ὁπποτέρην σε ἐνὶ φρεσὶ θυμὸς ἀνώγει. 550 Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς 55
1 γνῶ ῥʼ οὐδʼ ἠγνοίησε δόλον· κακὰ δʼ ὄσσετο θυμῷ 552 θνητοῖς ἀνθρώποισι, τὰ καὶ τελέεσθαι ἔμελλεν. 553 χερσὶ δʼ ὅ γʼ ἀμφοτέρῃσιν ἀνείλετο λευκὸν ἄλειφαρ. 554 χώσατο δὲ φρένας ἀμφί, χόλος δέ μιν ἵκετο θυμόν, 555 ὡς ἴδεν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ. 556 ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 557 καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. 558 τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 559 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 56
1 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 57
1 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 58
1 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 59
1 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 596 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 60
1 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 609 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 6
10 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 6
1 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 6
12 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. 6
13 ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. 6
14 οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς 6
15 τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης 6
16 καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει. 6
17 Βριάρεῳ δʼ ὡς πρῶτα πατὴρ ὠδύσσατο θυμῷ 6
18 Κόττῳ τʼ ἠδὲ Γύῃ, δῆσεν κρατερῷ ἐνὶ δεσμῷ 6
19 ἠνορέην ὑπέροπλον ἀγώμενος ἠδὲ καὶ εἶδος 620 καὶ μέγεθος· κατένασσε δʼ ὑπὸ χθονὸς εὐρυοδείης.
625 οὓς τέκεν ἠύκομος Ῥείη Κρόνου ἐν φιλότητι, 626 Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις·
633 οἳ δʼ ἄρʼ ἀπʼ Οὐλύμποιο θεοί, δωτῆρες ἐάων, 634 οὓς τέκεν ἠύκομος Ῥείη Κρόνῳ εὐνηθεῖσα.
640 νέκταρ τʼ ἀμβροσίην τε, τά περ θεοὶ αὐτοὶ ἔδουσι, 64
1 πάντων ἐν στήθεσσιν ἀέξετο θυμὸς ἀγήνωρ.
644 κέκλυτε μευ, Γαίης τε καὶ Οὐρανοῦ ἀγλαὰ τέκνα, 645 ὄφρʼ εἴπω, τά με θυμὸς ἐνὶ στήθεσσι κελεύει. 646 ἤδη γὰρ μάλα δηρὸν ἐναντίοι ἀλλήλοισι 647 νίκης καὶ κράτεος πέρι μαρνάμεθʼ ἤματα πάντα 648 Τιτῆνές τε θεοὶ καὶ ὅσοι Κρόνου ἐκγενόμεσθα. 649 ὑμεῖς δὲ μεγάλην τε βίην καὶ χεῖρας ἀάπτους 650 φαίνετε Τιτήνεσσιν ἐναντίοι ἐν δαῒ λυγρῇ 65
1 μνησάμενοι φιλότητος ἐνηέος, ὅσσα παθόντες 652 ἐς φάος ἂψ ἀφίκεσθε δυσηλεγέος ὑπὸ δεσμοῦ 653 ἡμετέρας διὰ βουλὰς ὑπὸ ζόφου ἠερόεντος. 654 ὣς φάτο· τὸν δʼ ἐξαῦτις ἀμείβετο Κόττος ἀμύμων· 655 Δαιμόνιʼ, οὐκ ἀδάητα πιφαύσκεαι· ἀλλὰ καὶ αὐτοὶ 656 ἴδμεν, ὅ τοι περὶ μὲν πραπίδες, περὶ δʼ ἐστὶ νόημα, 657 ἀλκτὴρ δʼ ἀθανάτοισιν ἀρῆς γένεο κρυεροῖο. 658 σῇσι δʼ ἐπιφροσύνῃσιν ὑπὸ ζόφου ἠερόεντος 659 ἄψορρον δʼ† ἐξαῦτις ἀμειλίκτων ὑπὸ δεσμῶν 660 ἠλύθομεν, Κρόνου υἱὲ ἄναξ, ἀνάελπτα παθόντες. 66
1 τῷ καὶ νῦν ἀτενεῖ τε νόῳ καὶ ἐπίφρονι βουλῇ 662 ῥυσόμεθα κράτος ὑμὸν ἐν αἰνῇ δηϊοτῆτι 663 μαρνάμενοι Τιτῆσιν ἀνὰ κρατερὰς ὑσμίνας.
687 οὐδʼ ἄρʼ ἔτι Ζεὺς ἴσχεν ἑὸν μένος, ἀλλά νυ τοῦ γε 688 εἶθαρ μὲν μένεος πλῆντο φρένες, ἐκ δέ τε πᾶσαν 689 φαῖνε βίην· ἄμυδις δʼ ἄρʼ ἀπʼ οὐρανοῦ ἠδʼ ἀπʼ Ὀλύμπου 690 ἀστράπτων ἔστειχε συνωχαδόν· οἱ δὲ κεραυνοὶ 69
1 ἴκταρ ἅμα βροντῇ τε καὶ ἀστεροπῇ ποτέοντο 692 χειρὸς ἄπο στιβαρῆς, ἱερὴν φλόγα εἰλυφόωντες 693 ταρφέες· ἀμφὶ δὲ γαῖα φερέσβιος ἐσμαράγιζε 694 καιομένη, λάκε δʼ ἀμφὶ πυρὶ μεγάλʼ ἄσπετος ὕλη. 695 ἔζεε δὲ χθὼν πᾶσα καὶ Ὠκεανοῖο ῥέεθρα 696 πόντος τʼ ἀτρύγετος· τοὺς δʼ ἄμφεπε θερμὸς ἀυτμὴ 697 Τιτῆνας χθονίους, φλὸξ δʼ αἰθέρα δῖαν ἵκανεν 698 ἄσπετος, ὄσσε δʼ ἄμερδε καὶ ἰφθίμων περ ἐόντων 699 αὐγὴ μαρμαίρουσα κεραυνοῦ τε στεροπῆς τε. 700 καῦμα δὲ θεσπέσιον κάτεχεν Χάος· εἴσατο δʼ ἄντα
702 αὔτως, ὡς εἰ Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε 703 πίλνατο· τοῖος γάρ κε μέγας ὑπὸ δοῦπος ὀρώρει 704 τῆς μὲν ἐρειπομένης, τοῦ δʼ ὑψόθεν ἐξεριπόντος· 705 τόσσος δοῦπος ἔγεντο θεῶν ἔριδι ξυνιόντων. 706 σὺν δʼ ἄνεμοι ἔνοσίν τε κονίην τʼ ἐσφαράγιζον 707 βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν, 708 κῆλα Διὸς μεγάλοιο, φέρον δʼ ἰαχήν τʼ ἐνοπήν τε 709 ἐς μέσον ἀμφοτέρων· ὄτοβος δʼ ἄπλητος ὀρώρει 7
10 σμερδαλέης ἔριδος, κάρτος δʼ ἀνεφαίνετο ἔργων. 7
1 ἐκλίνθη δὲ μάχη· πρὶν δʼ ἀλλήλοις ἐπέχοντες 7
12 ἐμμενέως ἐμάχοντο διὰ κρατερὰς ὑσμίνας. 7
17 Τιτῆνας, καὶ τοὺς μὲν ὑπὸ χθονὸς εὐρυοδείης 7
18 πέμψαν καὶ δεσμοῖσιν ἐν ἀργαλέοισιν ἔδησαν
720 τόσσον ἔνερθʼ ὑπὸ γῆς, ὅσον οὐρανός ἐστʼ ἀπὸ γαίης· 72
1 τόσσον γάρ τʼ ἀπὸ γῆς ἐς Τάρταρον ἠερόεντα. 722 ἐννέα γὰρ νύκτας τε καὶ ἤματα χάλκεος ἄκμων 723 οὐρανόθεν κατιὼν δεκάτῃ κʼ ἐς γαῖαν ἵκοιτο· 724 ἐννέα δʼ αὖ νύκτας τε καὶ ἤματα χάλκεος ἄκμων 725 ἐκ γαίης κατιὼν δεκάτῃ κʼ ἐς Τάρταρον ἵκοι. 726 τὸν πέρι χάλκεον ἕρκος ἐλήλαται· ἀμφὶ δέ μιν νὺξ 727 τριστοιχεὶ κέχυται περὶ δειρήν· αὐτὰρ ὕπερθεν 728 γῆς ῥίζαι πεφύασι καὶ ἀτρυγέτοιο θαλάσσης. 729 ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ἠερόεντι 730 κεκρύφαται βουλῇσι Διὸς νεφεληγερέταο 73
1 χώρῳ ἐν εὐρώεντι, πελώρης ἔσχατα γαίης. 732 τοῖς οὐκ ἐξιτόν ἐστι. θύρας δʼ ἐπέθηκε Ποσειδέων 733 χαλκείας, τεῖχος δὲ περοίχεται ἀμφοτέρωθεν. 734 ἔνθα Γύης Κόττος τε καὶ Ὀβριάρεως μεγάθυμος 735 ναίουσιν, φύλακες πιστοὶ Διὸς αἰγιόχοιο. 736 ἔνθα δὲ γῆς δνοφερῆς καὶ Ταρτάρου ἠερόεντος 737 πόντου τʼ ἀτρυγέτοιο καὶ οὐρανοῦ ἀστερόεντος 738 ἑξείης πάντων πηγαὶ καὶ πείρατʼ ἔασιν 739 ἀργαλέʼ εὐρώεντα, τά τε στυγέουσι θεοί περ, 740 χάσμα μέγʼ, οὐδέ κε πάντα τελεσφόρον εἰς ἐνιαυτὸν 74
1 οὖδας ἵκοιτʼ, εἰ πρῶτα πυλέων ἔντοσθε γένοιτο, 742 ἀλλά κεν ἔνθα καὶ ἔνθα φέροι πρὸ θύελλα θυέλλῃ 743 ἀργαλέη· δεινὸν δὲ καὶ ἀθανάτοισι θεοῖσι 744 τοῦτο τέρας. Νυκτὸς δʼ ἐρεβεννῆς οἰκία δεινὰ 745 ἕστηκεν νεφέλῃς κεκαλυμμένα κυανέῃσιν. 746 τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺν 747 ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν 748 ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 75
1 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται, 755 ἣ μὲν ἐπιχθονίοισι φάος πολυδερκὲς ἔχουσα, 756 ἣ δʼ Ὕπνον μετὰ χερσί, κασίγνητον Θανάτοιο. 757 Νὺξ ὀλοή, νεφέλῃ κεκαλυμμένη ἠεροειδεῖ. 758 ἔνθα δὲ Νυκτὸς παῖδες ἐρεμνῆς οἰκίʼ ἔχουσιν, 759 Ὕπνος καὶ Θάνατος, δεινοὶ θεοί· οὐδέ ποτʼ αὐτοὺς 760 Ἠέλιος φαέθων ἐπιδέρκεται ἀκτίνεσσιν 76
1 οὐρανὸν εἲς ἀνιὼν οὐδʼ οὐρανόθεν καταβαίνων. 762 τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσης 763 ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισι, 764 τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορ 765 νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσιν 766 ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν. 767 ἔνθα θεοῦ χθονίου πρόσθεν δόμοι ἠχήεντες 768 ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς Περσεφονείης 769 ἑστᾶσιν, δεινὸς δὲ κύων προπάροιθε φυλάσσει 770 νηλειής, τέχνην δὲ κακὴν ἔχει· ἐς μὲν ἰόντας 77
1 σαίνει ὁμῶς οὐρῇ τε καὶ οὔασιν ἀμφοτέροισιν, 772 ἐξελθεῖν δʼ οὐκ αὖτις ἐᾷ πάλιν, ἀλλὰ δοκεύων 773 ἐσθίει, ὅν κε λάβῃσι πυλέων ἔκτοσθεν ἰόντα. 774 ἰφθίμου τʼ Ἀίδεω καὶ ἐπαινῆς Περσεφονείης. 775 ἔνθα δὲ ναιετάει στυγερὴ θεὸς ἀθανάτοισι, 776 δεινὴ Στύξ, θυγάτηρ ἀψορρόου Ὠκεανοῖο 777 πρεσβυτάτη· νόσφιν δὲ θεῶν κλυτὰ δώματα ναίει 778 μακρῇσιν πέτρῃσι κατηρεφέʼ· ἀμφὶ δὲ πάντη 779 κίοσιν ἀργυρέοισι πρὸς οὐρανὸν ἐστήρικται. 780 παῦρα δὲ Θαύμαντος θυγάτηρ πόδας ὠκέα Ἶρις 78
1 ἀγγελίην πωλεῖται ἐπʼ εὐρέα νῶτα θαλάσσης. 782 ὁππότʼ ἔρις καὶ νεῖκος ἐν ἀθανάτοισιν ὄρηται 783 καί ῥʼ ὅστις ψεύδηται Ὀλύμπια δώματʼ ἐχόντων, 784 Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι 785 τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρ 786 ψυχρόν, ὅτʼ ἐκ πέτρης καταλείβεται ἠλιβάτοιο 787 ὑψηλῆς· πολλὸν δὲ ὑπὸ χθονὸς εὐρυοδείης 788 ἐξ ἱεροῦ ποταμοῖο ῥέει διὰ νύκτα μέλαιναν 789 Ὠκεανοῖο κέρας· δεκάτη δʼ ἐπὶ μοῖρα δέδασται· 790 ἐννέα μὲν περὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης 79
1 δίνῃς ἀργυρέῃς εἱλιγμένος εἰς ἅλα πίπτει, 792 ἣ δὲ μίʼ ἐκ πέτρης προρέει μέγα πῆμα θεοῖσιν. 793 ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃ 794 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 795 κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν· 796 οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσον 797 βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος 798 στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει. 799 αὐτὰρ ἐπεὶ νοῦσον τελέσῃ μέγαν εἰς ἐνιαυτόν, 800 ἄλλος γʼ ἐξ ἄλλου δέχεται χαλεπώτερος ἄεθλος. 80
1 εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντων, 802 οὐδέ ποτʼ ἐς βουλὴν ἐπιμίσγεται οὐδʼ ἐπὶ δαῖτας 803 ἐννέα πάντα ἔτεα· δεκάτῳ δʼ ἐπιμίσγεται αὖτις 804 εἴρας ἐς ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσιν. 805 τοῖον ἄρʼ ὅρκον ἔθεντο θεοὶ Στυγὸς ἄφθιτον ὕδωρ 806 ὠγύγιον, τὸ δʼ ἵησι καταστυφέλου διὰ χώρου. 8
10 ἀργαλέʼ εὐρώεντα, τά τε στυγέουσι θεοί περ. 8
1 ἔνθα δὲ μαρμάρεαί τε πύλαι καὶ χάλκεος οὐδὸς 8
12 ἀστεμφής, ῥίζῃσι διηνεκέεσσιν ἀρηρώς, 8
13 αὐτοφυής· πρόσθεν δὲ θεῶν ἔκτοσθεν ἁπάντων 8
14 Τιτῆνες ναίουσι, πέρην Χάεος ζοφεροῖο. 8
15 αὐτὰρ ἐρισμαράγοιο Διὸς κλειτοὶ ἐπίκουροι 8
16 δώματα ναιετάουσιν ἐπʼ Ὠκεανοῖο θεμέθλοις, 8
17 Κόττος τʼ ἠδὲ Γύης· Βριάρεών γε μὲν ἠὺν ἐόντα 8
18 γαμβρὸν ἑὸν ποίησε βαρύκτυπος Ἐννοσίγαιος,
820 αὐτὰρ ἐπεὶ Τιτῆνας ἀπʼ οὐρανοῦ ἐξέλασεν Ζεύς, 82
1 ὁπλότατον τέκε παῖδα Τυφωέα Γαῖα πελώρη 822 Ταρτάρου ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην· 823 οὗ χεῖρες μὲν ἔασιν ἐπʼ ἰσχύι, ἔργματʼ ἔχουσαι, 824 καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων 825 ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, 826 γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων 827 θεσπεσίῃς κεφαλῇσιν ὑπʼ ὀφρύσι πῦρ ἀμάρυσσεν· 828 πασέων δʼ ἐκ κεφαλέων πῦρ καίετο δερκομένοιο· 829 φωναὶ δʼ ἐν πάσῃσιν ἔσαν δεινῇς κεφαλῇσι 830 παντοίην ὄπʼ ἰεῖσαι ἀθέσφατον· ἄλλοτε μὲν γὰρ 83
1 φθέγγονθʼ ὥστε θεοῖσι συνιέμεν, ἄλλοτε δʼ αὖτε 832 ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου, 833 ἄλλοτε δʼ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος, 834 ἄλλοτε δʼ αὖ σκυλάκεσσιν ἐοικότα, θαύματʼ ἀκοῦσαι, 835 ἄλλοτε δʼ αὖ ῥοίζεσχʼ, ὑπὸ δʼ ἤχεεν οὔρεα μακρά. 836 καί νύ κεν ἔπλετο ἔργον ἀμήχανον ἤματι κείνῳ 837 καί κεν ὅ γε θνητοῖσι καὶ ἀθανάτοισιν ἄναξεν, 838 εἰ μὴ ἄρʼ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεῶν τε. 839 σκληρὸν δʼ ἐβρόντησε καὶ ὄβριμον, ἀμφὶ δὲ γαῖα 840 σμερδαλέον κονάβησε καὶ οὐρανὸς εὐρὺς ὕπερθε 84
1 πόντος τʼ Ὠκεανοῦ τε ῥοαὶ καὶ Τάρταρα γαίης. 842 ποσσὶ δʼ ὕπʼ ἀθανάτοισι μέγας πελεμίζετʼ Ὄλυμπος 843 ὀρνυμένοιο ἄνακτος· ἐπεστενάχιζε δὲ γαῖα. 844 καῦμα δʼ ὑπʼ ἀμφοτέρων κάτεχεν ἰοειδέα πόντον 845 βροντῆς τε στεροπῆς τε, πυρός τʼ ἀπὸ τοῖο πελώρου, 846 πρηστήρων ἀνέμων τε κεραυνοῦ τε φλεγέθοντος. 847 ἔζεε δὲ χθὼν πᾶσα καὶ οὐρανὸς ἠδὲ θάλασσα· 848 θυῖε δʼ ἄρʼ ἀμφʼ ἀκτὰς περί τʼ ἀμφί τε κύματα μακρὰ 849 ῥιπῇ ὕπʼ ἀθανάτων, ἔνοσις δʼ ἄσβεστος ὀρώρει· 850 τρέε δʼ Ἀίδης, ἐνέροισι καταφθιμένοισιν ἀνάσσων, 85
1 Τιτῆνές θʼ ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες, 852 ἀσβέστου κελάδοιο καὶ αἰνῆς δηιοτῆτος. 853 Ζεὺς δʼ ἐπεὶ οὖν κόρθυνεν ἑὸν μένος, εἵλετο δʼ ὅπλα, 855 πλῆξεν ἀπʼ Οὐλύμποιο ἐπάλμενος· ἀμφὶ δὲ πάσας 856 ἔπρεσε θεσπεσίας κεφαλὰς δεινοῖο πελώρου. 857 αὐτὰρ ἐπεὶ δή μιν δάμασεν πληγῇσιν ἱμάσσας, 858 ἤριπε γυιωθείς, στενάχιζε δὲ γαῖα πελώρη. 859 φλὸξ δὲ κεραυνωθέντος ἀπέσσυτο τοῖο ἄνακτος 860 οὔρεος ἐν βήσσῃσιν ἀιδνῇς παιπαλοέσσῃς, 86
1 πληγέντος. πολλὴ δὲ πελώρη καίετο γαῖα 862 ἀτμῇ θεσπεσίῃ καὶ ἐτήκετο κασσίτερος ὣς 863 τέχνῃ ὕπʼ αἰζηῶν ἐν ἐυτρήτοις χοάνοισι 864 θαλφθείς, ἠὲ σίδηρος, ὅ περ κρατερώτατός ἐστιν. 865 οὔρεος ἐν βήσσῃσι δαμαζόμενος πυρὶ κηλέῳ 866 τήκεται ἐν χθονὶ δίῃ ὑφʼ Ἡφαιστου παλάμῃσιν. 867 ὣς ἄρα τήκετο γαῖα σέλαι πυρὸς αἰθομένοιο. 868 ῥῖψε δέ μιν θυμῷ ἀκαχὼν ἐς Τάρταρον εὐρύν. 869 ἐκ δὲ Τυφωέος ἔστʼ ἀνέμων μένος ὑγρὸν ἀέντων, 870 νόσφι Νότου Βορέω τε καὶ ἀργέστεω Ζεφύροιο· 87
1 οἵ γε μὲν ἐκ θεόφιν γενεή, θνητοῖς μέγʼ ὄνειαρ· 872 οἱ δʼ ἄλλοι μαψαῦραι ἐπιπνείουσι θάλασσαν· 873 αἳ δή τοι πίπτουσαι ἐς ἠεροειδέα πόντον, 874 πῆμα μέγα θνητοῖσι, κακῇ θυίουσιν ἀέλλῃ· 875 ἄλλοτε δʼ ἄλλαι ἄεισι διασκιδνᾶσί τε νῆας 876 ναύτας τε φθείρουσι· κακοῦ δʼ οὐ γίγνεται ἀλκὴ 877 ἀνδράσιν, οἳ κείνῃσι συνάντωνται κατὰ πόντον· 878 αἳ δʼ αὖ καὶ κατὰ γαῖαν ἀπείριτον ἀνθεμόεσσαν 879 ἔργʼ ἐρατὰ φθείρουσι χαμαιγενέων ἀνθρώπων 880 πιμπλεῖσαι κόνιός τε καὶ ἀργαλέου κολοσυρτοῦ. 88
1 αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, 882 Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, 883 δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν 884 Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν 885 ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς. 886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 89
1 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896 ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897 αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898 ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900 ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. 90
1 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. 907 τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, 908 Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, 909 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· 9
10 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων 9
1 λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. 9
12 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, 9
13 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς 9
14 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. 9
15 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, 9
16 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο 9
17 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. 9
18 Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν, 9
19 ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων, 920 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. 92
1 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν· 922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε 923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. 924 αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν 925 δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην 926 πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε, 927 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα 928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, 929 Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο, 929 Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα 929 ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν, 929 αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης· 929 αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο 929 δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ. 929 ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων 929 ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων· 929 ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν 929 ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν. 929 ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων 929 κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην 929 κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ, 929 κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε 929 πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο. 929 πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων, 929 σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν. 929 συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν 929 τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων 929 Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ. 929 ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων. 930 Ἐκ δʼ Ἀμφιτρίτης καὶ ἐρικτύπου Ἐννοσιγαίου 93
1 Τρίτων εὐρυβίης γένετο μέγας, ὅστε θαλάσσης 932 πυθμένʼ ἔχων παρὰ μητρὶ φίλῃ καὶ πατρὶ ἄνακτι 933 ναίει χρύσεα δῶ, δεινὸς θεός. αὐτὰρ Ἄρηι 934 ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε 935 δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας 936 ἐν πολέμῳ κρυόεντι σὺν Ἄρηι πτολιπόρθῳ, 937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν. 938 Ζηνὶ δʼ ἄρʼ Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν, 939 κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. 940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 94
1 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν. 943 Ἀλκμήνη δʼ ἄρʼ ἔτικτε βίην Ἡρακληείην 944 μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο. 945 ἀγλαΐην δʼ Ἥφαιστος, ἀγακλυτὸς ἀμφιγυήεις, 946 ὁπλοτάτην Χαρίτων θαλερὴν ποιήσατʼ ἄκοιτιν. 947 χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948 κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν. 949 τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων. 950 ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 95
1 ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952 παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954 ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. 96
1 ἣ δέ οἱ Μήδειαν ἐύσφυρον ἐν φιλότητι
965 νῦν δὲ θεάων φῦλον ἀείσατε, ἡδυέπειαι 966 Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο, 967 ὅσσαι δὴ θνητοῖσι παρʼ ἀνδράσιν εὐνηθεῖσαι 969 Δημήτηρ μὲν Πλοῦτον ἐγείνατο, δῖα θεάων, 970 Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι 97
1 νειῷ ἔνι τριπόλῳ, Κρήτης ἐν πίονι δήμῳ, 972 ἐσθλόν, ὃς εἶσʼ ἐπὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης 973 πάντη· τῷ δὲ τυχόντι καὶ οὗ κʼ ἐς χεῖρας ἵκηται, 974 τὸν δʼ ἀφνειὸν ἔθηκε, πολὺν δέ οἱ ὤπασεν ὄλβον. 975 Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης, 976 Ἰνὼ καὶ Σεμέλην καὶ Ἀγαυὴν καλλιπάρῃον 977 Αὐτονόην θʼ, ἣν γῆμεν Ἀρισταῖος βαθυχαίτης, 978 γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ. 979 κούρη δʼ Ὠκεανοῦ, Χρυσάορι καρτεροθύμῳ 980 μιχθεῖσʼ ἐν φιλότητι πολυχρύσου Ἀφροδίτης, 98
1 Καλλιρόη τέκε παῖδα βροτῶν κάρτιστον ἁπάντων, 982 Γηρυονέα, τὸν κτεῖνε βίη Ἡρακληείη 983 βοῶν ἕνεκʼ εἰλιπόδων ἀμφιρρύτῳ εἰν Ἐρυθείῃ. 984 Τιθωνῷ δʼ Ἠὼς τέκε Μέμνονα χαλκοκορυστήν, 985 Αἰθιόπων βασιλῆα, καὶ Ἠμαθίωνα ἄνακτα. 986 αὐτὰρ ὑπαὶ Κεφάλῳ φιτύσατο φαίδιμον υἱόν, 987 ἴφθιμον Φαέθοντα, θεοῖς ἐπιείκελον ἄνδρα. 988 τόν ῥα νέον τέρεν ἄνθος ἔχοντʼ ἐρικυδέος ἥβης 989 παῖδʼ ἀταλὰ φρονέοντα φιλομμειδὴς Ἀφροδίτη 990 ὦρτʼ ἀναρεψαμένη, καί μιν ζαθέοις ἐνὶ νηοῖς 99
1 νηοπόλον νύχιον ποιήσατο, δαίμονα δῖον. 992 κούρην δʼ Αἰήταο διοτρεφέος βασιλῆος 993 Αἰσονίδης βουλῇσι θεῶν αἰειγενετάων 994 ἦγε παρʼ Αἰήτεω, τελέσας στονόεντας ἀέθλους, 995 τοὺς πολλοὺς ἐπέτελλε μέγας βασιλεὺς ὑπερήνωρ, 996 ὑβριστὴς Πελίης καὶ ἀτάσθαλος, ὀβριμοεργός. 997 τοὺς τελέσας Ἰαωλκὸν ἀφίκετο, πολλὰ μογήσας, 998 ὠκείης ἐπὶ νηὸς ἄγων ἑλικώπιδα κούρην 999 Αἰσονίδης, καί μιν θαλερὴν ποιήσατʼ ἄκοιτιν.
1000 καί ῥʼ ἥ γε δμηθεῖσʼ ὑπʼ Ἰήσονι, ποιμένι λαῶν,
1 Μήδειον τέκε παῖδα, τὸν οὔρεσιν ἔτρεφε Χείρων
1002 Φιλυρίδης· μεγάλου δὲ Διὸς νόος ἐξετελεῖτο.
1003 αὐτὰρ Νηρῆος κοῦραι,· ἁλίοιο γέροντος,
1004 ἦ τοι μὲν Φῶκον Ψαμάθη τέκε δῖα θεάων
1005 Αἰακοῦ ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην,
1006 Πηλέι δὲ δμηθεῖσα θεὰ Θέτις ἀργυρόπεζα
1007 γείνατʼ Ἀχιλλῆα ῥηξήνορα θυμολέοντα.
1008 Αἰνείαν δʼ ἄρʼ ἔτικτεν ἐυστέφανος Κυθέρεια
1009 Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
10 Ἴδης ἐν κορυφῇσι πολυπτύχου ὑληέσσης.
1 Κίρκη δʼ, Ἠελίου θυγάτηρ Ὑπεριονίδαο,
12 γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι
13 Ἄγριον ἠδὲ Λατῖνον ἀμύμονά τε κρατερόν τε·
14 Τηλέγονον δʼ ἄρʼ ἔτικτε διὰ χρυσέην Ἀφροδίτην.
15 οἳ δή τοι μάλα τῆλε μυχῷ νήσων ἱεράων
16 πᾶσιν Τυρσηνοῖσιν ἀγακλειτοῖσιν ἄνασσον.
17 Ναυσίθοον δʼ Ὀδυσῆι Καλυψὼ δῖα θεάων
18 γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι.
19 αὗται μὲν θνητοῖσι παρʼ ἀνδράσιν εὐνηθεῖσαι
1020 ἀθάναται γείναντο θεοῖς ἐπιείκελα τέκνα.
1 νῦν δὲ γυναικῶν φῦλον ἀείσατε, ἡδυέπειαι
1022 Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο. ' None
1 From the Heliconian Muses let me sing:' 2 They dance on soft feet round the deep-blue spring 3 And shrine of Cronus’ mighty son upon 4 The great and holy mount of Helicon. 5 They wash their tender frames in Permesso 6 Or Horses’ Spring or holy Olmeio 7 And then display their fair terpsichory 8 On that high mountain, moving vigorously; 9 They wander through the night, all veiled about
10 With heavy mist and lovely songs sing out
1 To Zeus, the aegis-bearer, lavishing hymns,
12 And her whose golden sandals grace her limbs,
13 Hera, the queen of Argos, and grey-eyed
14 Athena, Phoebus and her who casts side-
15 Long glances, Aphrodite, Artemis, too,
16 The archeress, and Lord Poseidon who
17 Both holds and shakes the earth, Themis the blest
18 And Hebe, too, who wears a golden crest,
19 And fair Dione, Leto, Iapeto 20 And crafty Cronos, Eos, Helio 2
1 The mighty, bright Selene, Oceanos, Ge, 22 Black Night and each sacred divinity 23 That lives forever. Hesiod was taught 24 By them to sing adeptly as he brought 25 His sheep to pasture underneath the gaze 26 of Helicon, and in those early day 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity, 29 Mere wretched bellies, we know how to tell 30 False things that yet seem true, but we know well 3
1 How to speak truth at will.” Thus fluidly 32 Spoke Zeus’s daughters. Then they gave to me 33 A sturdy laurel shoot, plucked from the ground, 34 A wondrous thing, and breathed a sacred sound 35 Into my throat that I may eulogize 36 The past and future, and to lionize 37 The blessed gods they bade me, but to praise 38 Themselves both first and last. Why do I raise, 39 However, such a topic? Let me start 40 With the Muses, who enliven the great heart 4
1 of Zeus on Mt. Olympus as they sing 42 of present, past and future, warbling 43 With one accord. Unwearied, all around 44 The house their lips emit the sweetest sound, 45 And thundering Zeus laughs loud in ecstasy 46 To listen to the dainty quality 47 of sound that spreads abroad. Their voices ring 48 Round Olympus’ snowy peaks while echoing 49 Through the immortals’ homes. They glorify, 50 With their undying voice, the gods on high - 5
1 Those whom both Earth and Heaven have created 52 And those who followed them and have donated 53 Good things to all, and then of Zeus they sing, 54 The father of all gods and men, telling 55 How excellent he is, reigning supreme 56 Among the gods, then taking up the theme 57 of man and mighty giants, gladdening 58 Again the heart of Lord Zeus as they sing. 59 Then in Pieria Mnemosyne, 60 Who in Eleuthera maintains sovereignty 6
1 Among the hills, coupled with Zeus and bore 62 Forgetfulness of ills forevermore 63 And rest from sorrow. For nine nights she lay 64 With wise Zeus in his holy bed, away 65 From all the gods. After a year went past, 66 The seasons rolling by, she bore at last 67 Nine daughters, all of one accord, and they 68 Were set on singing, free from all dismay, 69 Near snowy Olympus’ peak, where stand, right there, 70 Bright dancing-places and fine dwellings where 7
1 The Graces and Desire dwelt quite free 72 of care while singing songs delightfully 73 of the gods’ laws and all the goodly way 74 of the immortals. offering up their praise 75 They then went to Olympus, revelling 76 In their mellifluous tones and uttering 77 Their heavenly song. The black earth echoed round 78 And underneath their feet a lovely sound 79 Rose up. They to their father made their way, 80 With lightning and with thunder holding sway 8
1 In heaven, once Cronus he’d subjugated 82 As to the immortals he disseminated 83 Their rights. Lord Zeus begat this company 84 of Muses, Thalia, Melpomene, 85 Clio, Euterpe and Terpsichory, 86 And Polyhymnia, Calliope, 87 Urania, Erato: but the best 88 of all of them, deferred to by the rest 89 of all the Muses is Calliope 90 Because the kings blest by divinity 9
1 She serves. Each god-nursed king whom they adore, 92 Beholding him at birth, for him they pour 93 Sweet dew upon his tongue that there may flow 94 Kind words from hm; thus all the people go 95 To see him arbitrate successfully 96 Their undertakings and unswervingly 97 End weighty arguments: thus are there found 98 Wise kings who in crisis turn around 99 The problem in assembly easily,
100 Employing gentle words persuasively,
1 And he stood out among them. Thus were they
102 A holy gift to me, for to this day
103 Through them and archer Phoebus here on earth
104 Men sing and play the lyre, but the birth
105 of kings comes from Lord Zeus. Happy are those
106 Loved by the Muses, for sweet speaking flow
107 Out of their mouths. One in a sudden plight
108 May live in sorrow, trembling with fright
109 And sick at heart, but singers, ministering
10 To the Muses, of their ancestors will sing
1 And all the deeds that they’ve performed so well,
12 And all the gods who in Olympus dwell:
13 At once they then forget their heaviness –
14 Such is the precious gift of each goddess.
15 Hail, Zeus’s progeny, and give to me
16 A pleasing song and laud the company
17 of the immortal gods, and those created
18 In earthly regions and those generated
19 In Heaven and Night and in the briny sea.
120 Tell how the gods and Earth first came to be,
1 The streams, the swelling sea and up on high
122 The gleaming stars, broad Heaven in the sky,
123 The gods they spawned, providing generously
124 Good things, dividing their prosperity
125 And sharing all their honours, and how they
126 To many-valed Olympus found their way.
127 Therefore, Olympian Muses, tell to me,
128 From the beginning, how each came to be.
129 First Chaos came, then wide Earth, ever-sound
130 Foundations of the gods who on snow-bound
1 Olympus dwell, then, swathed in murkine
132 Beneath the wide-pathed Earth, came Tartarus,
133 Then Eros, fairest of the deathless ones,
134 Who weakens all the gods and men and stun
135 Their prudent judgment. Chaos then created
136 Erebus; black Night was born, and then she mated
137 With Erebus and spawned Aether and Day;
138 Then Earth, so that on every side she may
139 Be covered, first bore Heaven, who was replete
140 With stars, providing thus a permanent seat
1 For all the gods, as large as Earth; then she
142 Engendered lengthy mountains which would be
143 Delightful haunts for all the Nymphs, who dwell
144 Among their glens; then, with its raging swell,
145 She bore the barren sea, no union
146 of love involved, although she later on
147 Mingled with Heaven, and Oceanus,
148 Deep-swirling, was created, and Coeu
149 And Crius and Hyperion she bore,
150 And Iapetus and Theia, furthermore,
1 And Rheia, Themis and Mnemosyne,
152 And her who wore a golden crown, Phoebe,
153 And lovely Tethys, and the youngest one,
154 The wily Cronus, such a dreadful son
155 To lusty Heaven, the vilest of all these
156 Divinities. She bore the Cyclopes –
157 Brontes, who gave the thunderbolt to Zeus,
158 And Steropes, who also for his use
159 Gave lightning, and Arges, so strong of heart.
160 The only thing that made them stand apart
1 From all the other gods was one sole eye
162 That stood upon their foreheads: that is why
163 We call them Cyclopes. Both skilfulne
164 And mighty strength did all of them possess.
165 There were three other children, odiou
166 Though spirited – Cottus, Briareu
167 And Gyges, all full of effrontery:
168 Even to be in their vicinity
169 Was dangerous – of arms they had five score,
170 Sprung from their shoulders ; fifty heads, what’s more,
1 They had on brawny limbs; none could suppre
172 Their perseverance or their mightiness.
173 They were the foulest of the progeny
174 of Earth and Heaven and earned the enmity
175 of their own father, for, as soon as they
176 Were given birth, he hid them all away
177 Deep in the earth’s recesses, far from the light,
178 And in his evil deeds took great delight.
179 But vast Earth groaned aloud in her distre
180 And so devised a piece of cleverness,
1 An evil ruse: a mass of flint she made
182 And of it shaped a sickle, then relayed
183 Her scheme to all her brood in consolation,
184 Although her heart was sore with indignation.
185 “Children, your father’s sinful, so hear me,”
186 She said, “that he might pay the penalty.”
187 They stood in silent fear at what she’d said,
188 But wily Cronus put aside his dread
189 And answered, “I will do what must be done,
190 Mother. I don’t respect The Evil One.”
1 At what he said vast Earth was glad at heart
192 And in an ambush set her child apart
193 And told him everything she had in mind.
194 Great Heaven brought the night and, since he pined
195 To couple, lay with Earth. Cronus revealed
196 Himself from where he had been well concealed,
197 Stretched out one hand and with the other gripped
198 The great, big, jagged sickle and then ripped
199 His father’s genitals off immediately 200 And cast them down, nor did they fruitlessly 20
1 Descend behind him, because Earth conceived 202 The Furies and the Giants, who all wore 203 Bright-gleaming armour, and long spears they bore, 204 And the Nymphs, called Meliae by everyone; 205 And when the flinty sickle’s work was done, 206 Then Cronus cast into the surging sea 207 His father’s genitals which were to be 208 Borne long upon the waves, and there was spread 2
10 White foam from the timeless flesh: from it was bred 2
1 A maid: holy Cythera first she neared, 2
12 Then came to sea-girt Cyprus. A revered 2
13 And lovely goddess she became. Grass grew 2
14 Beneath her feet, and men and gods all knew 2
15 Her then as Aphrodite, Nursed Around 2
16 The Foam Upon The Sea, and richly-crowned 2
17 Cytherea, which she’d reached. She’s known as well, 2
18 Because she first saw light amid the swell 2
19 of Cyprian shores, The Cyprian. One more name 220 She’s known by, since from genitals she came, 22
1 Is Philommedes, Genial-Loving One. 222 Love and Desire formed a union 223 With her the moment she was born: all three 224 of them then went to join the company 225 of all the gods. This honour she attained 226 From the beginning and this share she gained 227 Among both men and gods – the whispering 228 of maids who are in love, their giggling, 229 Sweet loving, gentleness and trickery 230 In love affairs. Great Heaven’s progeny 23
1 He labelled Titans for they used huge strain 232 To do a dreadful deed, and so the pain 233 of punishment would follow. Night gave breath 234 To hateful Doom, black Destiny and Death 235 And Sleep and Dreams, and after that, although 236 She lay with none, Disgrace and painful Woe,
245 Their dreadful rage until they all impose 25
1 Foul Strife bore toilsome Pain, Forgetfulne
262 And she to mighty Thaumas then gave birth
265 With flint, Eurybia – all wondrously fair, 266 Ploto, Sao, Amphitrite, Entrante, 270 Galene, Thetis, Eudora, Glauce, 27
1 Fair Halie, Cymothoe. Speo, 272 Pasithea, Theo and Erato, 273 Eulimene and gracious Melite 274 And Doto, Proto, pink-armed Eunice, 275 Nisaea, Pherusa, Dynamene, 276 Actaea, Doris, fair Hippothoe, 277 Panopea, pink-armed Hipponoe, 278 Fair Galatea and Cymodoce 279 (With Amphitrite and Cymatolege 280 She calmed with ease the storms and misty sea), 28
1 Protomedea, Cymo, Eione, 282 Rich-crowned Alimede and Glauconome, 283 Laugh-loving, Pontoporea, Leagore, 284 Laomedea and Polynoe, 285 Autonoe and perfect Euarne, 286 Divine Menippe and fair Psamathe, 287 Neso, Themisto, Eupompe, Pronoe 288 And Nemertes, who had the qualitie 290 of her deathless father. All fifty of these 29
1 Sprang from fine Nereus, who was talented 292 In splendid specialties. And Thaumas wed 293 Electra, fathomless Ocean’s progeny 294 Who bore Iris who moves so rapidly 295 And the well-tressed Harpies, Aello, 296 Ocypetes, who on swift pinions go 297 With raging winds and flocks of birds on high. 298 Ceto bore Phorcys the fair-cheeked Graiae, 299 Called thus by everyone who walks on earth 300 And all the deathless gods, grey from their birth, 30
1 Well-clad Pemphredo, Enyo, who is dressed 302 In saffron and the Gorgons in the west 303 Beyond famed Ocean in the far frontier 304 Towards Night, where the Hesperides sing out clear 305 And liquid songs, Sthenno and Euryale 306 And her who bore a woeful destiny, 307 Medusa (she was mortal, but Sthenno 308 And Euryale were not and did not grow 309 In age) and then the dark-haired god of the sea, 3
10 Amid spring flowers and in a pleasant lea, 3
1 Lay with her. When Perseus cut off her head, 3
12 Great Chrysaor and Pegasus were bred 3
13 From her dead body, Pegasus called thu 3
14 Since he was born near the springs of Oceanus, 3
15 Chrysaor since at the moment of his birth 3
16 He held a gold sword. Pegasus left the earth, 3
17 The mother of all flocks, and flew away 3
18 Up to the deathless gods, where he would stay: 3
19 He brought to prudent Zeus his weaponry, 320 Thunder and lightning. To Callirrhoe, 32
1 Begat by glorious Ocean, Chrysaor 322 Was joined in love, and Calirrhoe bore 323 The creature with three heads, Geryones, 324 But in sea-girt Erythea, Heracle 325 Slew him among his oxen on that day 326 He drove his wide-browed oxen on the way 327 To holy Tiryns, after he had gone 328 Across the sea and slain Eurytion 329 The herdsman in an inky-black homestead 330 And Orthus. She then bore a monster, dread 33
1 And powerful, in a hollow cave: and it 332 Looked like no god or man, no, not a whit, 333 And fierce Echidna, who, with flashing eye 334 And prepossessing cheeks, displays the guise 335 of a nymph – well, that was half of her at least, 336 The other half a snake, a massive beast, 337 Whose skin was speckled: it was frightening. 338 Beneath the holy earth this dreadful thing 339 Consumed raw flesh within a cave below 340 A hollow rock where none would ever go, 34
1 Mortals or gods, though the gods had decreed 342 A glorious house for her, and she indeed 343 Dwells there as guard among the Arimi 344 And never ages through eternity. 345 The dread, outrageous, lawless Typhaon, 346 People have said, was joined in union 347 With her of the flashing eyes, and she grew round 348 And bore fierce offspring – first Orthis, the hound 349 of Geryon, then a beast one can’t defeat, 350 The loud-voiced Cerberus who eats raw meat, 35
1 The Hound of Hell, the fifty-headed one, 352 Strong and relentless. Still she was not done, 353 For then she bore the Hydra, foul and cursed, 354 of Lerna, which the white-armed Hera nursed, 355 In anger at great Heracles, the son 356 of Zeus and from the house of Amphitryon, 357 Who slew Echidna with the warlike aid 358 of Iolaus and the forager maid 359 Athene, with his ruthless sword. And she 360 Had borne Chimaera who relentlessly 36
1 Breathed fire, mighty, swiftly-moving, dread 362 And powerful, possessing not one head 363 But three, in front a lion’s with flashing eyes, 364 And then a fiery goat’s, the third in the guise 365 of a great snake. Noble Bellerophon 366 And Pegasus slew her. Orthus lay upon 367 Echidna, and from out her womb there grew 368 To adulthood the deadly Sphinx who slew 369 The men of Cadmus whom the goodly wife 370 of Zeus brought up and caused to live his life 37
1 In the Nemean hills, a plague to all 372 Its people, proving, too, a pestilent gall 373 To her own tribes, and he had mastery 374 Over Tretus and Apesas, yet he 375 Was slain by Heracles. From coitu
380 Begat on Tethys NIle and Alpheus,
383 Istrian stream, the Phasis, the Rhesus, 384 The silver eddies of Achelous, 385 The Haliacmon, the Heptaporus, 386 The Nessus, Rhodius, the Granicus, 387 The holy Simois, the Aesepus, 388 The Peneus, Hermus, the fair Caïcus, 389 The great Sangarius, Parthenius, 390 The Ladon, Evenus, the Ardescus, 39
1 Divine Scamander, and a sacred race 392 of daughters who received the godly grace 393 of Zeus to nurture young men, with the aid 394 of Phoebus and the rivers I’ve displayed, 395 Across the earth – Electra and Peitho, 396 Admete, Ianthe, Doris and Prymno, 397 Divine Urania, Hippo, Clymene, 398 Rhodea, Clytie, Callirrhoe, 399 Idyia, Pasithoe and Galaxaura, 400 Thoe and fair Dione and Plexaura, 40
1 Melobosis, fair Polydora and Thoe, 402 Fair Circeis, Zeuxo, Xanthe, Acaste, 403 Ianeira, Perseis, soft-eyed Pluto, 404 The fair Petraea, Metis, Menestho, 405 Eurynome, Europa, Telesto 406 The saffron-clad, the charming Calypso, 407 And Asia and Eudora and Tyche, 408 Ocyrrhoe, Amphiro – finally 409 The chiefest, Styx. And yet Oceanu 4
10 Had other daughters, multitudinous, 4
1 In fact three thousand of them, every one 4
12 Neat-ankled, spread through his dominion, 4
13 Serving alike the earth and mighty seas, 4
14 And all of them renowned divinities. 4
15 They have as many brothers, thundering 4
16 As on they flow, begotten by the king 4
17 of seas on Tethys. Though it’s hard to tell 4
18 Their names, yet they are known from where they dwell. 4
19 Hyperion lay with Theia, and she thu 420 Bore clear Selene and great Heliu 42
1 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius; 425 The bright goddess to Perses, too, gave birth, 426 Who was the wisest man on all the earth; 427 Eos bore the strong winds to Astraeus, 428 And Boreas, too, and brightening Zephyru 429 And Notus, born of two divinities. 430 The star Eosphorus came after these, 43
1 Birthed by Eugeneia, ‘Early-Born’, 432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 437 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide, 440 And ever they continue to reside 44
1 With Zeus the Thunderer; thus Styx had planned 442 That day when Lightning Zeus sent a command 443 That all the gods to broad Olympus go 444 And said that, if they helped him overthrow 445 The Titans, then he vowed not to bereave 446 Them of their rights but they would still receive 447 The rights they’d had before, and, he explained, 448 To those who under Cronus had maintained 449 No rights or office he would then entrust 450 Those very privileges, as is just. 45
1 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity 453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 459 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 46
1 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 47
1 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 478 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 48
1 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 489 In the assembly those who are preferred 490 By her she elevates, and when men gird 49
1 Themselves for deadly battle, there she’ll be 492 To grant to those she chooses victory 493 And glory. She is helpful, too, when men 494 Contend in games, for she is present then 495 To see the strongest gain the victory 496 And win with ease the rich prize joyfully, 497 Ennobling his parents. She aids, too, 498 The horsemen she espouses and those who 499 Are forced to ply the grey and stormy sea 500 And prey to Poseidon and Queen Hecate, 50
1 Who grants them many fish with ease, although 502 She’ll take them back if she should will it so. 503 With Hermes, too, she helps increase men’s stocks – 504 Their droves of cows and goats and fleecy flocks. 505 of few she’ll cause increase; of many, though 506 She’ll cause a dearth if she should will it so. 507 She is adored by the whole company 508 of gods. And Zeus determined that she nursed 5
10 Young children from the moment that they first 5
1 Looked on the light of day. But Rhea bore 5
12 To Cronus awe-inspiring children, for 5
13 They were Demeter, Hestia and gold-shod 5
14 Hera and strong Hades, a pitiless god 5
15 Beneath the earth, and he who rules the sea 5
16 And loudly shakes the very earth and he 5
17 Who is the ruler of all gods and men, 5
18 Whose thunder stirs the spacious earth. But when 5
19 Each left the womb and reached its mother’s knees, 520 Great Cronus gulped it down that none of these 52
1 Proud sons should rule on high, for he had found, 522 of Earth and starry Heaven, that he was bound 523 To be subdued by one of them, strong though 524 He was, through mighty Zeus’s plan, and so 525 He kept keen watch and ate his progeny. 526 Rhea was filled with endless grief, and she, 527 About to birth great Zeus, who would hold sway 528 As father of all gods and men one day, 529 She begged her loving parents that they might 530 Concoct a plan to keep her out of sight 53
1 While birthing her dear child, that they might see 532 Revenge for crafty Cronus’ progeny. 533 They heard their darling one and acquiesced, 534 And what was bound to happen they impressed 535 Upon her. So they sent her to rich Crete, 536 To Lyctus, when her hour was near complete 537 To bear great Zeus, her youngest progeny. 538 Vast earth received him from her then, that she 539 Might rear him in broad Crete. For there indeed 540 She took him through the murky night with speed. 54
1 She placed him in her arms and then concealed 542 Him where earth’s recesses can’t be revealed, 543 Within a yawning cave where, all around 544 The mountain called Aegeum, trees abound. 545 But then she gave the mighty heavenly king 546 A massive boulder wrapped in swaddling. 547 The scoundrel took the thing and swallowed it, 548 Because he clearly did not have the wit 549 To know his son had been replaced and lay 550 Behind him, safe and sound, and soon one day 55
1 Would strongly crush him, making him bereft 552 of all his honours, he himself then left 553 To rule Olympus. After that his power 554 And glorious limbs expanded by the hour; 555 The wily Cronus, as the years rolled on, 556 Deceived by Earth’s wise words, let loose his son, 557 Whose arts and strength had conquered him. Then he 558 Disgorged the boulder he had formerly 559 Gulped down. In holy Pytho, far below 560 Parnassus’ glens, Zeus set it down to show 56
1 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 57
1 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 58
1 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 59
1 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 596 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 60
1 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 609 Marked them with shining fat. “O how unfair,” 6
10 Spoke out the lord of gods and men, “to share 6
1 That way, most glorious lord and progeny 6
12 of Iapetus.” Zeus, whose sagacity 6
13 Is endless, thus rebuked him. With a smile 6
14 Prometheus, not forgetting his shrewd wile, 6
15 Said cleverly, “Take any part that you 6
16 Would have, great lord of all.” But Zeus well knew 6
17 The trick and planned against humanity 6
18 Mischief: he took the white fat angrily, 6
19 Seeing the bones beneath it, and therefore 620 On fragrant shrines men burn bones evermore
625 Thenceforth he brooded on that trick, and so 626 He would not give to mortal men below
633 By the famous Limping God at his behest. 634 Bright-eyed Athene made sure she was dressed
640 To Zeus, and all about these trappings she 64
1 Placed lovely wreaths of flowers freshly grown.
644 On land and in the sea – they brightly blazed 645 As if they lived. This piece of devilry, 646 The price to be paid by all humanity 647 For blessing, he brought out and set her where 648 The gods and men were standing. At the glare 649 of all that finery that Zeus’s child, 650 Grey-eyed Athene, gave to her she smiled. 65
1 Awe took them all at the sheer trickery, 652 To every man a liability. 653 She is the source of all the female nation, 654 To men a trouble and a great vexation, 655 Who never aids them in extremities, 656 Only in wealth. Just as a swarm of bee 657 Will feed their drones who always go astray – 658 They lay the honeycombs day after day 659 Until the sun has gone down in the West, 660 While in their hives the drones all take their rest 66
1 And reap the work of others as they lay 662 It all inside their bellies – in this way 663 High-thundering Zeus gave to all mortal men
687 And comeliness and great enormousness; 688 And then he made them dwell in dire distre 689 Beneath the earth at its periphery. 690 But they were brought back by the progeny 69
1 of Cronus and the richly-tressed godde 692 Rhea, because Earth, in a full addre 693 To them, advised it, for she said that thu 694 They’d win great praise and be victorious. 695 There had been stubborn, painful war among 696 The blessed gods: indeed the strife was long 697 Between Othrys’ noble divinitie 698 And those who grant mortals advantages, 699 The Olympians; ten years would it abide 700 With no conclusion clinched by either side:
702 But when Lord Zeus before the gods arrayed 703 Ambrosia and nectar, they consumed 704 That godly food and all at once resumed 705 Their manly pride. Zeus said, “Bright progeny 706 of Earth and Heaven, hear what my heart bids me 707 To say. The Titans have been wrangling 708 With us so long in hope this war will bring 709 Them victory. Show to unyielding might 7
10 And face the Titans in this bitter fight. 7
1 Remember our kind counselling when we 7
12 Returned you from your dreadful misery 7
17 Where we were bound in grim obscurity; 7
18 Thus we enjoyed what we’d not hoped to see.
720 And be your allies in this dread discord 72
1 Against the Titans. Hearing what he said, 722 The gods applauded, for his words had fed 723 The spirit they had always felt for war 724 But now was even greater than before. 725 Then each god and goddess stirred up that day 726 Repellent war, the Titan gods and they 727 of Cronus born, and those who, strong and dread, 728 From Erebus’s gloom by Zeus were led 729 Up to the light, and each of those possessed 730 A hundred hands and fifty heads, all blessed 73
1 With robust limbs. The Titans then they faced 732 And in their mighty hands huge rocks they’d placed, 733 While, opposite, the Titans eagerly 734 Strengthened their ranks, and simultaneously 735 Both sides revealed their strength, and all around 736 The boundless sea roared with a fearful sound 737 And all the earth crashed loudly; in the sky 738 Wide Heaven, shaking, groaned and groaned; on high 739 Olympus rolled and tottered from its base 740 At their attack; the quaking reached the face 74
1 of gloomy Tartarus; the awesome sound 742 of feet as on they charged echoed around 743 As their hard missiles clanged, and then they hurled 744 Their deadly shafts, and up to heaven whirled 745 The shouts of both the armies as the fight 746 They now engaged. Now Zeus held back his might 747 No longer, but at once he was aflame 748 With fury; from Olympus then he came, 749 Showing his strength and hurling lightning 750 Continually; his bolts went rocketing 75
1 Nonstop from his strong hand and, whirling, flashed 752 An awesome flame. The nurturing earth then crashed 753 And burned, the mighty forest crackling 754 Fortissimo, the whole earth smouldering, 755 As did the Ocean and the barren sea, 756 And round the Titan band, Earth’s progeny, 757 Hot vapour lapped, and up to the bright air 758 An untold flame arose; the flashing glare 759 of Zeus’s bolt and lightning, although they 760 Were strong and mighty, took their sight away. 76
1 Astounding heat seized Chaos, and to hear 762 And see it, Earth and Heaven were surely near 763 To clashing, for that would have been the sound 764 of Heaven hurling down into the ground 765 As they demolished Earth. Thus the gods clashed, 766 Raging in dreadful battle. The winds lashed 767 A rumbling, dust-filled earthquake, bringing, too, 768 Thunder and lightning-bolts, the hullabaloo 769 Great Zeus commanded, and the battle-shout 770 And clangour to their ranks. Then all about 77
1 Raged harsh discord, and many a violent deed 772 Was done. The battle ended, but indeed 773 Until that time they fought continually 774 In cruel war, and Cronus’ progeny 775 Appeared in the forefront, Briareus, 776 Cottus and Gyes, ever ravenou 777 For war; three hundred rocks they frequently 778 Launched at the Titans, with this weaponry 779 Eclipsing them and hurling them below 780 The wide earth, and in bitter chains their foe 78
1 They bound, despite their eager zealousness, 782 The distance from the earth being no le 783 Than Heaven is above the earth; and thu 784 A brazen anvil would reach Tartaru 785 In nine full days and nights. A barricade 786 of bronze runs all around it, and the shade 787 of night about it spreads in a triple row 788 Just like a necklace; and above it grow 789 The roots of earth and of the barren sea. 790 The Titans there in dim obscurity 79
1 Are hidden by cloud-driving Zeus’ decree 792 In a dank setting at the boundary 793 of the wide earth. They may not leave this snare 794 Because bronze portals had been fitted there 795 By Lord Poseidon, and upon each side 796 A wall runs round it. There those three reside, 797 Great-souled Obriareus, Cottus and Gyes, 798 The faithful guardians and orderlie 799 of aegis-bearing Zeus, and there exist 800 The springs and boundaries, filled full of mist 80
1 And gloom, of Earth and Hell and the barren sea 802 And starry heaven, arranged sequentially, 803 Loathsome and dank, by each divinity 804 Detested: it’s a massive cavity, 805 For once inside its gates, one must descend 806 Until a full year has achieved its end 807 Before reaching its floor, but even so 808 Squall after squall may toss him to and fro. 809 Even the deathless gods are full of awe 8
10 At this great wonder; and within this maw 8
1 Lives murky, cloud-wrapped Night, while in front stand 8
12 Atlas who on his head, with tireless hands, 8
13 Holds up wide Heaven, motionless; and here, 8
14 Passing the bronze gate, Night and Day draw near 8
15 Each other in greeting, one of them about 8
16 To enter the house, the other going out; 8
17 One roams the earth, the other stays within 8
18 And waits until her journey should begin.
820 The other one, the cloud-wrapped evil Night, 82
1 Holds Sleep, Death’s brother and her progeny, 822 And there they dwell in dim obscurity, 823 Dread gods, never looked at by the beaming Sun, 824 Whether descending when the day is done 825 Or climbing back to Heaven. Day peacefully 826 Roams through the earth and the broad backs of the sea, 827 Benevolent to mortals; Night, however, 828 Displays a heart of iron, as ruthless ever 829 As bronze; the mortals whom he seizes he 830 Holds fast: indeed he’s earned the enmity 83
1 of all the deathless gods. In front, there stand 832 The echoing halls of the god of the lower land, 833 Strong Hades, and Persephone. A guard 834 In canine form, stands, terrible and hard, 835 Before the house; and he employs deceit: 836 On those who enter he fawns at their feet, 837 Tail tucked, ears back, but blocks them if they try 838 To leave: indeed he keeps a watchful eye 839 And eats them if they do. The dread goddess, 840 Who’s earned from all the gods much bitterness, 84
1 The river Styx, lives there, the progeny 842 of Ocean, his first daughter. Separately 843 She dwells, great rocks above her; all around 844 Her glorious dwelling white columns abound, 845 Leading to Heaven. It is very rare 846 Swift-footed Iris brings a message there 847 Across the sea. When strife and feuds arise 848 Among the gods, or when one of them lie 849 Zeus sends for her to bring from far away, 850 In a golden jug, the great oaths gods must say, 85
1 Represented by the water, famed and cold, 852 That ever from a beetling rock has rolled. 853 From under earth a branch of Ocean flows: 854 Through Night out of the holy stream it goes. 855 A tenth part Iris owns. With nine streams he 856 Winds all around the earth and spacious sea 857 Into the main; but the share of the godde 858 Drops from the rock, a source of bitterne 859 To gods: if one with this pours a libation 860 And is forsworn, he suffers tribulation: 86
1 He must lie breathless till an entire year 862 Has run its course, at no time coming near 863 Ambrosia or nectar, uttering 864 No words, upon a bed, and suffering 865 A heavy trance. When the long year is past, 866 Another trial, more arduous than the last, 867 Is thrust upon him. He is separated 868 From all the other gods for nine years, fated 869 To miss the feasts and councils that they hold. 870 But on the tenth he’s welcomed to the fold 87
1 Once more. The oath for all eternity 872 Was by the gods thus authorized to be 873 In Styx’s primal water, where it stream 874 In a rugged place. There are the dark extreme 875 of Earth, the barren sea, dim Tartaru 876 And starry Heaven, dank and hideous, 877 Which even the gods abhor; and gates that glow 878 And a firm, bronze sill, with boundless roots below, 879 Its metal native; far away from all 880 The gods the Titans dwell, beyond the pall 88
1 of Chaos. But the glorious allie 882 of thunderous Zeus dwell where the Ocean lies, 883 Even Cottus and Gyes. But Briareus, 884 Because he is upright, the clamorou 885 Earth-Shaker made his son-in-law, for he 886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 89
1 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring 893 When running, and upon his shoulders spread 894 A hundred-headed dragon, full of dread, 895 Its dark tongues flickering, and from below 896 His eyes a flashing flame was seen to glow; 897 And from each head shot fire as he glared 898 And from each head unspeakable voices blared: 899 Sometimes a god could understand the sound 900 They made, but sometimes, echoing around, 90
1 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range. 907 Something beyond all help would have that day 908 Occurred and over men and gods hold sway 909 Had Zeus not quickly seen it: mightily 9
10 And hard he thundered so that terribly 9
1 The earth resounded, as did Tartarus, 9
12 Wide Heaven and the streams of Oceanus, 9
13 And at his feet the mighty Heaven reeled 9
14 As he arose. The earth groaned, thunder pealed 9
15 And lightning flashed, and to the dark-blue sea, 9
16 From them and from the fiery prodigy, 9
17 The scorching winds and blazing thunderbolt, 9
18 Came heat, the whole earth seething in revolt 9
19 With both the sky and sea, while round the strand 920 Long waves rage at the onslaught of the band 92
1 of gods. An endless shaking, too, arose, 922 And Hades, who has sovereignty over those 923 Who are deceased, shook, and the Titan horde 924 Beneath that Hell, residing with the lord 925 Cronus, shook too at the disharmony 926 And dreadful clamour. When his weaponry, 927 Thunder and lightning, Zeus had seized, his might 928 Well-shored, from high Olympus he took flight, 929 Lashed out at him and burned that prodigy, 930 Igniting all those wondrous heads. When he 93
1 Had conquered him, belabouring him so 932 That he became a maimed wreck, down below 933 He hurled him. From the earth a loud groan came, 934 And from the thunder-stricken lord a flame 935 Shot forth in the dim, mountain-hollows when 936 He was attacked. Much of the earth was then 937 Scorched by a terrible vapour, liquefied 938 As tin by youths is brought to heat inside 939 Well-channelled crucibles, or iron, too, 940 The hardest of all things, which men subdue 94
1 With fire in mountain-glens and with the glow 942 Causes the sacred earth to melt: just so 943 The earth now fused, and to wide Tartaru 944 In bitter anger Zeus cast Typhoeus, 945 From whom unruly, wet winds issued forth, 946 Except the Zephyr, and the South and North, 947 For they are sent by the gods and are to all 948 A boon; the others, though, fitfully fall 949 Upon the sea, and there some overthrow 950 Sailors and ships as fearfully they blow 95
1 In every season, making powerle 952 The sailors. Others haunt the limitle 953 And blooming earth, where recklessly they spoil 954 The splendid crops that mortals sweat and toil 955 To cultivate, and cruel agitation 96
1 Divided among the gods their dignities.
965 Her time arrived to bring forth the godde 966 Grey-eyed Athene, he with artfulne 967 And cunning words in his own belly hid 968 The child, as he by Earth and Heaven was bid 969 So that no other god should ever hold sway, 970 For destiny revealed that she someday 97
1 Would bear wise brood – first, her of the bright eyes, 972 Tritogeneia, just as strong and wise 973 As Father Zeus, but later she would bring 974 Into the world an overbearing king 975 of gods and men. Before his birth, though, he 976 Put her into his belly so that she 977 Might counsel him. And then he wed the bright 978 Themis, who bore The Hours, Order, Right 979 And blooming Peace, who mind men’s works. Then she 980 Bore all the Fates, whom Zeus especially 98
1 Honoured – Atropos, Lachesis and Clotho – 982 Who judge which way a mortal man may go, 983 To good or bad. Then fair Eurynome, 984 The child of Ocean, bore to Lord Zeus three 985 Graces, fair-cheeked, Aglaea, Euphrosyne 986 And fair Thaleia, whose glance lovingly 987 Melted the limbs of all. Indeed the eye 988 of all of them were fit to hypnotize 989 Those whom they looked upon; and furthermore 990 He wed nourishing Demeter, who then bore 99
1 A daughter, the fair-armed Persephone 992 Whom Hades snatched away, though prudently 993 Zeus brought her back; fair-tressed Mnemosyne 994 He lay with next, producing progeny – 995 The nine gold-armèd Muses glorying 996 In singing songs as well as banqueting. 997 Then Zeus was joined in love to the godde 998 Leto, and from their love the archere 999 Artemis and Apollo sprang, who’d be
1000 The loveliest tots in the whole company
1 of gods. Last, Zeus the youthful Hera wed:
1002 The king of gods and men took her to bed,
1003 Who Eileithyia, Hebe and Ares bore.
1004 But Zeus himself yet brought forth, furthermore,
1005 Bright-eyed Tritogeneia from his head,
1006 The queen who stirred up conflict and who led
1007 Her troops in dreadful strife, unwearying,
1008 In tumults and in battles revelling.
1009 But Hera with her spouse became irate,
10 And therefore, spurning union with her mate,
1 She brought into the world a glorious son,
12 Hephaestus, who transcended everyone
13 In Heaven in handiwork. But Zeus then lay
14 With Ocean’s and Tethys’ fair child, away
15 From Hera … He duped Metis, although she
16 Was splendidly intelligent. Then he
17 Seized her and swallowed her right then and there,
18 For he was fearful that she just might bear
19 A stronger thing than his own bolt. And then
1020 She bore Athene. The father of gods and men
1 Gave birth to her from his own head beside
1022 The river Trito; Metis would abide, ' None
|4. Homer, Iliad, 1.5, 1.7, 1.70, 1.72, 1.247-1.249, 1.265, 1.271-1.272, 1.528-1.530, 2.91-2.92, 2.100-2.108, 2.233, 2.299-2.300, 2.419, 2.484-2.493, 2.825, 2.835-2.850, 2.852, 3.65-3.66, 3.156-3.157, 4.390, 4.405, 5.352-5.430, 5.637, 8.13-8.14, 8.16, 8.250, 11.270-11.271, 12.14-12.33, 12.131-12.134, 12.447-12.449, 14.198, 14.201, 14.216, 14.246, 14.313-14.325, 15.187-15.193, 16.384-16.392, 16.431-16.461, 18.43, 18.117-18.119, 18.485-18.508, 18.535-18.559, 18.607-18.608, 19.259-19.260, 20.234-20.235, 21.203-21.204, 21.252-21.253, 21.257-21.262, 21.264, 21.405, 23.332, 24.527-24.533, 24.614-24.617 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, in Homer and Hesiod • Callimachus, and Hesiod • Catalogue of Women (Hesiod) • Heroic Age, Hesiod and Hesiodic corpus • Hesiod • Hesiod, • Hesiod, Catalogue of Women • Hesiod, Muses • Hesiod, Styx in • Hesiod, Theogony • Hesiod, Works and Days • Hesiod, Works and days • Hesiod, afterlife beliefs • Hesiod, allusions to • Hesiod, ambivalence in • Hesiod, and Parmenides’ goddess • Hesiod, and theodicy • Hesiod, as series • Hesiod, compared to Homer • Hesiod, echoes of divinatory language in • Hesiod, epistemological framework of • Hesiod, excursus on seafaring • Hesiod, his staff • Hesiod, interpretations of • Hesiod, its constitutive terms • Hesiod, myth of the races in, • Hesiod, on Aphrodite • Hesiod, on Hecate • Hesiod, on Prometheus and Pandora • Hesiod, on Zeus • Hesiod, on female and male • Hesiod, rationalisation in, • Hesiod, shepherds … mere bellies • Hesiod, the Muses address • Hesiod, whenever we wish • Hesiodic Scutum • Muses, Theogony (Hesiod) • Parmenides’ goddess, and Hesiod’s Muses • Pseudo-Hesiod • Virgil, and Hesiod • approximation to the divine (in Homeric and Hesiodic poetry) • daimones, in Hesiodic afterlife • messenger-figures,, Scout in Seven Muses in Hesiod’s Theogony • Ḥelbo (R.), Hesiod
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 26, 49, 58, 60, 113, 144; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 573, 866; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 242, 243, 253; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 526; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 83, 86, 87, 153, 160, 162, 371, 380; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 161, 164; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 166, 175, 177; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 2; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 99, 100, 101, 102, 103, 104, 114, 131; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 119, 259; Gaifman (2012), Aniconism in Greek Antiquity, 59; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25, 219, 253; Gee (2020), Mapping the Afterlife: From Homer to Dante, 35; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 159, 169, 183; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 26, 37; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 71, 76, 78, 81, 189; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 272; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 202, 208, 213; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 148; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 35; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 19, 20, 54; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 34, 57, 92, 113, 115; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 39, 40, 41, 43, 61, 63; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 24; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 327; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 21, 30, 34, 86, 140, 180, 183, 334; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 120, 272; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 184; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7, 95, 142; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 32; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254, 256; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 164; Tor (2017), Mortal and Divine in Early Greek Epistemology, 63, 65, 66, 75, 76, 77, 78, 82, 84, 86, 94, 131, 261; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 166; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 17, 21, 22; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 118; Wolfsdorf (2020), Early Greek Ethics, 595, 596; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 293
1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή,
1.7 Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
1.72 ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων·
1.247 Ἀτρεΐδης δʼ ἑτέρωθεν ἐμήνιε· τοῖσι δὲ Νέστωρ 1.248 ἡδυεπὴς ἀνόρουσε λιγὺς Πυλίων ἀγορητής, 1.249 τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή·
1.265 Θησέα τʼ Αἰγεΐδην, ἐπιείκελον ἀθανάτοισιν·
1.271 καὶ μαχόμην κατʼ ἔμʼ αὐτὸν ἐγώ· κείνοισι δʼ ἂν οὔ τις 1.272 τῶν οἳ νῦν βροτοί εἰσιν ἐπιχθόνιοι μαχέοιτο·
1.528 ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
1.529 ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος
1.530 κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
2.91 ὣς τῶν ἔθνεα πολλὰ νεῶν ἄπο καὶ κλισιάων 2.92 ἠϊόνος προπάροιθε βαθείης ἐστιχόωντο
2.100 παυσάμενοι κλαγγῆς· ἀνὰ δὲ κρείων Ἀγαμέμνων 2.101 ἔστη σκῆπτρον ἔχων τὸ μὲν Ἥφαιστος κάμε τεύχων. 2.102 Ἥφαιστος μὲν δῶκε Διὶ Κρονίωνι ἄνακτι, 2.103 αὐτὰρ ἄρα Ζεὺς δῶκε διακτόρῳ ἀργεϊφόντῃ· 2.104 Ἑρμείας δὲ ἄναξ δῶκεν Πέλοπι πληξίππῳ, 2.105 αὐτὰρ ὃ αὖτε Πέλοψ δῶκʼ Ἀτρέϊ ποιμένι λαῶν, 2.106 Ἀτρεὺς δὲ θνῄσκων ἔλιπεν πολύαρνι Θυέστῃ, 2.107 αὐτὰρ ὃ αὖτε Θυέστʼ Ἀγαμέμνονι λεῖπε φορῆναι, 2.108 πολλῇσιν νήσοισι καὶ Ἄργεϊ παντὶ ἀνάσσειν.
2.233 ἥν τʼ αὐτὸς ἀπονόσφι κατίσχεαι; οὐ μὲν ἔοικεν
2.299 τλῆτε φίλοι, καὶ μείνατʼ ἐπὶ χρόνον ὄφρα δαῶμεν 2.300 ἢ ἐτεὸν Κάλχας μαντεύεται ἦε καὶ οὐκί.
2.419 ὣς ἔφατʼ, οὐδʼ ἄρα πώ οἱ ἐπεκραίαινε Κρονίων,
2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487 οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488 πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489 οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490 φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493 ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας.
2.825 ἀφνειοὶ πίνοντες ὕδωρ μέλαν Αἰσήποιο
2.835 οἳ δʼ ἄρα Περκώτην καὶ Πράκτιον ἀμφενέμοντο 2.836 καὶ Σηστὸν καὶ Ἄβυδον ἔχον καὶ δῖαν Ἀρίσβην, 2.837 τῶν αὖθʼ Ὑρτακίδης ἦρχʼ Ἄσιος ὄρχαμος ἀνδρῶν, 2.838 Ἄσιος Ὑρτακίδης ὃν Ἀρίσβηθεν φέρον ἵπποι 2.839 αἴθωνες μεγάλοι ποταμοῦ ἄπο Σελλήεντος. 2.840 Ἱππόθοος δʼ ἄγε φῦλα Πελασγῶν ἐγχεσιμώρων 2.841 τῶν οἳ Λάρισαν ἐριβώλακα ναιετάασκον· 2.842 τῶν ἦρχʼ Ἱππόθοός τε Πύλαιός τʼ ὄζος Ἄρηος, 2.843 υἷε δύω Λήθοιο Πελασγοῦ Τευταμίδαο. 2.844 αὐτὰρ Θρήϊκας ἦγʼ Ἀκάμας καὶ Πείροος ἥρως 2.845 ὅσσους Ἑλλήσποντος ἀγάρροος ἐντὸς ἐέργει. 2.846 Εὔφημος δʼ ἀρχὸς Κικόνων ἦν αἰχμητάων 2.847 υἱὸς Τροιζήνοιο διοτρεφέος Κεάδαο. 2.848 αὐτὰρ Πυραίχμης ἄγε Παίονας ἀγκυλοτόξους 2.849 τηλόθεν ἐξ Ἀμυδῶνος ἀπʼ Ἀξιοῦ εὐρὺ ῥέοντος, 2.850 Ἀξιοῦ οὗ κάλλιστον ὕδωρ ἐπικίδναται αἶαν.
2.852 ἐξ Ἐνετῶν, ὅθεν ἡμιόνων γένος ἀγροτεράων,
3.65 οὔ τοι ἀπόβλητʼ ἐστὶ θεῶν ἐρικυδέα δῶρα 3.66 ὅσσά κεν αὐτοὶ δῶσιν, ἑκὼν δʼ οὐκ ἄν τις ἕλοιτο·
3.156 οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157 τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν·
4.390 ῥηϊδίως· τοίη οἱ ἐπίρροθος ἦεν Ἀθήνη.
4.405 ἡμεῖς τοι πατέρων μέγʼ ἀμείνονες εὐχόμεθʼ εἶναι·
5.352 ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353 τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354 ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355 εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356 ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357 ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358 πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359 φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360 ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361 λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362 Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο. 5.363 ὣς φάτο, τῇ δʼ ἄρʼ Ἄρης δῶκε χρυσάμπυκας ἵππους· 5.364 ἣ δʼ ἐς δίφρον ἔβαινεν ἀκηχεμένη φίλον ἦτορ, 5.365 πὰρ δέ οἱ Ἶρις ἔβαινε καὶ ἡνία λάζετο χερσί, 5.366 μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 5.367 αἶψα δʼ ἔπειθʼ ἵκοντο θεῶν ἕδος αἰπὺν Ὄλυμπον· 5.368 ἔνθʼ ἵππους ἔστησε ποδήνεμος ὠκέα Ἶρις 5.369 λύσασʼ ἐξ ὀχέων, παρὰ δʼ ἀμβρόσιον βάλεν εἶδαρ· 5.370 ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.371 μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν, 5.372 χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἐκ τʼ ὀνόμαζε· 5.373 τίς νύ σε τοιάδʼ ἔρεξε φίλον τέκος Οὐρανιώνων 5.374 μαψιδίως, ὡς εἴ τι κακὸν ῥέζουσαν ἐνωπῇ; 5.375 τὴν δʼ ἠμείβετʼ ἔπειτα φιλομμειδὴς Ἀφροδίτη· 5.376 οὖτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης, 5.377 οὕνεκʼ ἐγὼ φίλον υἱὸν ὑπεξέφερον πολέμοιο 5.378 Αἰνείαν, ὃς ἐμοὶ πάντων πολὺ φίλτατός ἐστιν. 5.379 οὐ γὰρ ἔτι Τρώων καὶ Ἀχαιῶν φύλοπις αἰνή, 5.380 ἀλλʼ ἤδη Δαναοί γε καὶ ἀθανάτοισι μάχονται. 5.381 τὴν δʼ ἠμείβετʼ ἔπειτα Διώνη, δῖα θεάων· 5.382 τέτλαθι τέκνον ἐμόν, καὶ ἀνάσχεο κηδομένη περ· 5.383 πολλοὶ γὰρ δὴ τλῆμεν Ὀλύμπια δώματʼ ἔχοντες 5.384 ἐξ ἀνδρῶν χαλέπʼ ἄλγεʼ ἐπʼ ἀλλήλοισι τιθέντες. 5.385 τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386 παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387 χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388 καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389 εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390 Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391 ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα. 5.392 τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος 5.393 δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι 5.394 βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. 5.395 τλῆ δʼ Ἀΐδης ἐν τοῖσι πελώριος ὠκὺν ὀϊστόν, 5.396 εὖτέ μιν ωὐτὸς ἀνὴρ υἱὸς Διὸς αἰγιόχοιο 5.397 ἐν Πύλῳ ἐν νεκύεσσι βαλὼν ὀδύνῃσιν ἔδωκεν· 5.398 αὐτὰρ ὃ βῆ πρὸς δῶμα Διὸς καὶ μακρὸν Ὄλυμπον 5.399 κῆρ ἀχέων ὀδύνῃσι πεπαρμένος· αὐτὰρ ὀϊστὸς 5.400 ὤμῳ ἔνι στιβαρῷ ἠλήλατο, κῆδε δὲ θυμόν. 5.401 τῷ δʼ ἐπὶ Παιήων ὀδυνήφατα φάρμακα πάσσων 5.402 ἠκέσατʼ· οὐ μὲν γάρ τι καταθνητός γε τέτυκτο. 5.403 σχέτλιος ὀβριμοεργὸς ὃς οὐκ ὄθετʼ αἴσυλα ῥέζων, 5.404 ὃς τόξοισιν ἔκηδε θεοὺς οἳ Ὄλυμπον ἔχουσι. 5.405 σοὶ δʼ ἐπὶ τοῦτον ἀνῆκε θεὰ γλαυκῶπις Ἀθήνη· 5.406 νήπιος, οὐδὲ τὸ οἶδε κατὰ φρένα Τυδέος υἱὸς 5.407 ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408 οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409 ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. 5.410 τὼ νῦν Τυδεΐδης, εἰ καὶ μάλα καρτερός ἐστι, 5.411 φραζέσθω μή τίς οἱ ἀμείνων σεῖο μάχηται, 5.412 μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη 5.413 ἐξ ὕπνου γοόωσα φίλους οἰκῆας ἐγείρῃ 5.414 κουρίδιον ποθέουσα πόσιν τὸν ἄριστον Ἀχαιῶν 5.415 ἰφθίμη ἄλοχος Διομήδεος ἱπποδάμοιο. 5.416 ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417 ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418 αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419 κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420 τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422 ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423 Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424 τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425 πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426 ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427 καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428 οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430 ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει.
5.637 οἳ Διὸς ἐξεγένοντο ἐπὶ προτέρων ἀνθρώπων·
8.13 ἤ μιν ἑλὼν ῥίψω ἐς Τάρταρον ἠερόεντα 8.14 τῆλε μάλʼ, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον,
8.16 τόσσον ἔνερθʼ Ἀΐδεω ὅσον οὐρανός ἐστʼ ἀπὸ γαίης·
8.250 ἔνθα πανομφαίῳ Ζηνὶ ῥέζεσκον Ἀχαιοί.
11.270 δριμύ, τό τε προϊεῖσι μογοστόκοι Εἰλείθυιαι 1
1.271 Ἥρης θυγατέρες πικρὰς ὠδῖνας ἔχουσαι,
12.14 πολλοὶ δʼ Ἀργείων οἳ μὲν δάμεν, οἳ δὲ λίποντο, 12.15 πέρθετο δὲ Πριάμοιο πόλις δεκάτῳ ἐνιαυτῷ, 12.16 Ἀργεῖοι δʼ ἐν νηυσὶ φίλην ἐς πατρίδʼ ἔβησαν, 12.17 δὴ τότε μητιόωντο Ποσειδάων καὶ Ἀπόλλων 12.18 τεῖχος ἀμαλδῦναι ποταμῶν μένος εἰσαγαγόντες. 12.19 ὅσσοι ἀπʼ Ἰδαίων ὀρέων ἅλα δὲ προρέουσι, 12.20 Ῥῆσός θʼ Ἑπτάπορός τε Κάρησός τε Ῥοδίος τε 12.21 Γρήνικός τε καὶ Αἴσηπος δῖός τε Σκάμανδρος 12.22 καὶ Σιμόεις, ὅθι πολλὰ βοάγρια καὶ τρυφάλειαι 12.23 κάππεσον ἐν κονίῃσι καὶ ἡμιθέων γένος ἀνδρῶν· 12.24 τῶν πάντων ὁμόσε στόματʼ ἔτραπε Φοῖβος Ἀπόλλων, 12.25 ἐννῆμαρ δʼ ἐς τεῖχος ἵει ῥόον· ὗε δʼ ἄρα Ζεὺς 12.26 συνεχές, ὄφρά κε θᾶσσον ἁλίπλοα τείχεα θείη. 12.27 αὐτὸς δʼ ἐννοσίγαιος ἔχων χείρεσσι τρίαιναν 12.28 ἡγεῖτʼ, ἐκ δʼ ἄρα πάντα θεμείλια κύμασι πέμπε 12.29 φιτρῶν καὶ λάων, τὰ θέσαν μογέοντες Ἀχαιοί, 12.30 λεῖα δʼ ἐποίησεν παρʼ ἀγάρροον Ἑλλήσποντον, 12.31 αὖτις δʼ ἠϊόνα μεγάλην ψαμάθοισι κάλυψε 12.32 τεῖχος ἀμαλδύνας· ποταμοὺς δʼ ἔτρεψε νέεσθαι 12.33 κὰρ ῥόον, ᾗ περ πρόσθεν ἵεν καλλίρροον ὕδωρ.
12.131 τὼ μὲν ἄρα προπάροιθε πυλάων ὑψηλάων 12.132 ἕστασαν ὡς ὅτε τε δρύες οὔρεσιν ὑψικάρηνοι, 12.133 αἵ τʼ ἄνεμον μίμνουσι καὶ ὑετὸν ἤματα πάντα 12.134 ῥίζῃσιν μεγάλῃσι διηνεκέεσσʼ ἀραρυῖαι·
12.447 ὀξὺς ἔην· τὸν δʼ οὔ κε δύʼ ἀνέρε δήμου ἀρίστω 12.448 ῥηϊδίως ἐπʼ ἄμαξαν ἀπʼ οὔδεος ὀχλίσσειαν, 12.449 οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος.
14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας
14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν,
14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς
14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·
14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν·
15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· 15.190 ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ 15.191 παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 15.192 Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· 15.193 γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος.
16.384 ὡς δʼ ὑπὸ λαίλαπι πᾶσα κελαινὴ βέβριθε χθὼν 16.385 ἤματʼ ὀπωρινῷ, ὅτε λαβρότατον χέει ὕδωρ 16.386 Ζεύς, ὅτε δή ῥʼ ἄνδρεσσι κοτεσσάμενος χαλεπήνῃ, 16.387 οἳ βίῃ εἰν ἀγορῇ σκολιὰς κρίνωσι θέμιστας, 16.388 ἐκ δὲ δίκην ἐλάσωσι θεῶν ὄπιν οὐκ ἀλέγοντες· 16.389 τῶν δέ τε πάντες μὲν ποταμοὶ πλήθουσι ῥέοντες, 16.390 πολλὰς δὲ κλιτῦς τότʼ ἀποτμήγουσι χαράδραι, 16.391 ἐς δʼ ἅλα πορφυρέην μεγάλα στενάχουσι ῥέουσαι 16.392 ἐξ ὀρέων ἐπικάρ, μινύθει δέ τε ἔργʼ ἀνθρώπων·
16.431 τοὺς δὲ ἰδὼν ἐλέησε Κρόνου πάϊς ἀγκυλομήτεω, 16.432 Ἥρην δὲ προσέειπε κασιγνήτην ἄλοχόν τε· 16.433 ὤ μοι ἐγών, ὅ τέ μοι Σαρπηδόνα φίλτατον ἀνδρῶν 16.434 μοῖρʼ ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι. 16.435 διχθὰ δέ μοι κραδίη μέμονε φρεσὶν ὁρμαίνοντι, 16.436 ἤ μιν ζωὸν ἐόντα μάχης ἄπο δακρυοέσσης 16.437 θείω ἀναρπάξας Λυκίης ἐν πίονι δήμῳ, 16.438 ἦ ἤδη ὑπὸ χερσὶ Μενοιτιάδαο δαμάσσω. 16.439 τὸν δʼ ἠμείβετʼ ἔπειτα βοῶπις πότνια Ἥρη· 16.440 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 16.441 ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ 16.442 ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; 16.443 ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. 16.444 ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· 16.445 αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, 16.446 φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος 16.447 πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης· 16.448 πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται 16.449 υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. 16.450 ἀλλʼ εἴ τοι φίλος ἐστί, τεὸν δʼ ὀλοφύρεται ἦτορ, 16.451 ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ 16.452 χέρσʼ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι· 16.453 αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, 16.454 πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον 16.455 εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, 16.456 ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε 16.457 τύμβῳ τε στήλῃ τε· τὸ γὰρ γέρας ἐστὶ θανόντων. 16.458 ὣς ἔφατʼ, οὐδʼ ἀπίθησε πατὴρ ἀνδρῶν τε θεῶν τε· 16.459 αἱματοέσσας δὲ ψιάδας κατέχευεν ἔραζε 16.460 παῖδα φίλον τιμῶν, τόν οἱ Πάτροκλος ἔμελλε 16.461 φθίσειν ἐν Τροίῃ ἐριβώλακι τηλόθι πάτρης.
18.43 Δωτώ τε Πρωτώ τε Φέρουσά τε Δυναμένη τε
18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
18.485 ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, 18.486 Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος 18.487 Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, 18.488 ἥ τʼ αὐτοῦ στρέφεται καί τʼ Ὠρίωνα δοκεύει, 18.489 οἴη δʼ ἄμμορός ἐστι λοετρῶν Ὠκεανοῖο. 18.490 ἐν δὲ δύω ποίησε πόλεις μερόπων ἀνθρώπων 18.491 καλάς. ἐν τῇ μέν ῥα γάμοι τʼ ἔσαν εἰλαπίναι τε, 18.492 νύμφας δʼ ἐκ θαλάμων δαΐδων ὕπο λαμπομενάων 18.493 ἠγίνεον ἀνὰ ἄστυ, πολὺς δʼ ὑμέναιος ὀρώρει· 18.494 κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ἐν δʼ ἄρα τοῖσιν 18.495 αὐλοὶ φόρμιγγές τε βοὴν ἔχον· αἳ δὲ γυναῖκες 18.496 ἱστάμεναι θαύμαζον ἐπὶ προθύροισιν ἑκάστη. 18.497 λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος 18.498 ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς 18.499 ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι 18.500 δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· 18.501 ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. 18.502 λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· 18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. 18.507 κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, 18.508 τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι.
18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536 ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537 ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538 εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν. 18.539 ὡμίλευν δʼ ὥς τε ζωοὶ βροτοὶ ἠδʼ ἐμάχοντο, 18.540 νεκρούς τʼ ἀλλήλων ἔρυον κατατεθνηῶτας. 18.541 ἐν δʼ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν 18.542 εὐρεῖαν τρίπολον· πολλοὶ δʼ ἀροτῆρες ἐν αὐτῇ 18.543 ζεύγεα δινεύοντες ἐλάστρεον ἔνθα καὶ ἔνθα. 18.544 οἳ δʼ ὁπότε στρέψαντες ἱκοίατο τέλσον ἀρούρης, 18.545 τοῖσι δʼ ἔπειτʼ ἐν χερσὶ δέπας μελιηδέος οἴνου 18.546 δόσκεν ἀνὴρ ἐπιών· τοὶ δὲ στρέψασκον ἀνʼ ὄγμους, 18.547 ἱέμενοι νειοῖο βαθείης τέλσον ἱκέσθαι. 18.548 ἣ δὲ μελαίνετʼ ὄπισθεν, ἀρηρομένῃ δὲ ἐῴκει, 18.549 χρυσείη περ ἐοῦσα· τὸ δὴ περὶ θαῦμα τέτυκτο. 18.550 ἐν δʼ ἐτίθει τέμενος βασιλήϊον· ἔνθα δʼ ἔριθοι 18.551 ἤμων ὀξείας δρεπάνας ἐν χερσὶν ἔχοντες. 18.552 δράγματα δʼ ἄλλα μετʼ ὄγμον ἐπήτριμα πῖπτον ἔραζε, 18.553 ἄλλα δʼ ἀμαλλοδετῆρες ἐν ἐλλεδανοῖσι δέοντο. 18.554 τρεῖς δʼ ἄρʼ ἀμαλλοδετῆρες ἐφέστασαν· αὐτὰρ ὄπισθε 18.555 παῖδες δραγμεύοντες ἐν ἀγκαλίδεσσι φέροντες 18.556 ἀσπερχὲς πάρεχον· βασιλεὺς δʼ ἐν τοῖσι σιωπῇ 18.557 σκῆπτρον ἔχων ἑστήκει ἐπʼ ὄγμου γηθόσυνος κῆρ. 18.558 κήρυκες δʼ ἀπάνευθεν ὑπὸ δρυῒ δαῖτα πένοντο, 18.559 βοῦν δʼ ἱερεύσαντες μέγαν ἄμφεπον· αἳ δὲ γυναῖκες
18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. 18.608 αὐτὰρ ἐπεὶ δὴ τεῦξε σάκος μέγα τε στιβαρόν τε,
19.259 Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν 19.260 ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ,
20.234 τὸν καὶ ἀνηρείψαντο θεοὶ Διὶ οἰνοχοεύειν 20.235 κάλλεος εἵνεκα οἷο ἵνʼ ἀθανάτοισι μετείη.
21.203 τὸν μὲν ἄρʼ ἐγχέλυές τε καὶ ἰχθύες ἀμφεπένοντο 21.204 δημὸν ἐρεπτόμενοι ἐπινεφρίδιον κείροντες·
21.252 αἰετοῦ οἴματʼ ἔχων μέλανος τοῦ θηρητῆρος, 21.253 ὅς θʼ ἅμα κάρτιστός τε καὶ ὤκιστος πετεηνῶν·
21.257 ὡς δʼ ὅτʼ ἀνὴρ ὀχετηγὸς ἀπὸ κρήνης μελανύδρου 21.258 ἂμ φυτὰ καὶ κήπους ὕδατι ῥόον ἡγεμονεύῃ 21.259 χερσὶ μάκελλαν ἔχων, ἀμάρης ἐξ ἔχματα βάλλων· 21.260 τοῦ μέν τε προρέοντος ὑπὸ ψηφῖδες ἅπασαι 21.261 ὀχλεῦνται· τὸ δέ τʼ ὦκα κατειβόμενον κελαρύζει 21.262 χώρῳ ἔνι προαλεῖ, φθάνει δέ τε καὶ τὸν ἄγοντα·
21.264 καὶ λαιψηρὸν ἐόντα· θεοὶ δέ τε φέρτεροι ἀνδρῶν.
21.405 τόν ῥʼ ἄνδρες πρότεροι θέσαν ἔμμεναι οὖρον ἀρούρης·
23.332 ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων,
24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528 δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529 ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος, 24.530 ἄλλοτε μέν τε κακῷ ὅ γε κύρεται, ἄλλοτε δʼ ἐσθλῷ· 24.531 ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε, 24.532 καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, 24.533 φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.
24.614 νῦν δέ που ἐν πέτρῃσιν ἐν οὔρεσιν οἰοπόλοισιν 24.615 ἐν Σιπύλῳ, ὅθι φασὶ θεάων ἔμμεναι εὐνὰς 24.616 νυμφάων, αἵ τʼ ἀμφʼ Ἀχελώϊον ἐρρώσαντο, 24.617 ἔνθα λίθος περ ἐοῦσα θεῶν ἐκ κήδεα πέσσει.'' None
1.5 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "
1.5 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " "
1.7 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, "
1.70 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.
1.247 the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime,
1.265 Mightiest were these of men reared upon the earth; mightiest were they, and with the mightiest they fought, the mountain-dwelling centaurs, and they destroyed them terribly. With these men I had fellowship, when I came from Pylos, from a distant land far away; for they themselves called me.
1.271 And I fought on my own; with those men could no one fight of the mortals now upon the earth. Yes, and they listened to my counsel, and obeyed my words. So also should you obey, since to obey is better. Neither do you, mighty though you are, take away the girl, 1.272 And I fought on my own; with those men could no one fight of the mortals now upon the earth. Yes, and they listened to my counsel, and obeyed my words. So also should you obey, since to obey is better. Neither do you, mighty though you are, take away the girl, ' "
1.528 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "
1.529 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " 1.530 /
2.91 even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered.
2.100 ceasing from their clamour. Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses, 2.105 and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos.
2.233 which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans.
2.299 but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know 2.300 whether the prophecies of Calchas be true, or no.
2.419 and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment;
2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains,
2.825 men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, ' "
2.835 And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. " "2.839 And they that dwelt about Percote and Practius, and that held Sestus and Abydus and goodly Arisbe, these again were led by Hyrtacus' son Asius, a leader of men—Asius, son of Hyrtacus, whom his horses tawny and tall had borne from Arisbe, from the river Selleïs. " '2.840 And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, 2.844 And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior, ' "2.845 even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— " "2.849 even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— " '2.850 Axius the water whereof floweth the fairest over the face of the earth.And the Paphlagonians did Pylaemenes of the shaggy heart lead from the land of the Eneti, whence is the race of wild she-mules. These were they that held Cytorus and dwelt about Sesamon, and had their famed dwellings around the river Parthenius
3.65 Not to be flung aside, look you, are the glorious gifts of the gods, even all that of themselves they give, whereas by his own will could no man win them. But now, if thou wilt have me war and do battle, make the other Trojans to sit down and all the Achaeans, but set ye me in the midst and Menelaus, dear to Ares,
3.156 oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships,
4.390 full easily; such a helper was Athene to him. But the Cadmeians, goaders of horses, waxed wroth, and as he journeyed back, brought and set a strong ambush, even fifty youths, and two there were as leaders, Maeon, son of Haemon, peer of the immortals,
4.405 We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly.
5.352 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. ' "5.355 Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, " "5.360 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " "5.364 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. So spake she, and Ares gave her his horses with frontlets of gold; and she mounted upon the car, her heart distraught, " '5.365 and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 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? 5.374 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?' "5.375 To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " "5.379 To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " '5.380 nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.385 So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390 brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395 And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.400 for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.404 for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. ' "5.405 And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "5.410 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " "5.414 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " '5.415 /the stately wife of horse-taming Diomedes. 5.419 the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420 And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425 he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430 and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager
5.637 They speak but a lie that say thou art sprung from Zeus that beareth the aegis, seeing thou art inferior far to those warriors that were sprung from Zeus in the days of men of old. of other sort, men say, was mighty Heracles, my father, staunch in fight, the lionhearted,
8.13 Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus,
8.16 far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold,
8.250 even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses
11.270 the piercing dart that the Eilithyiae, the goddesses of childbirth, send—even the daughters of Hera that have in their keeping bitter pangs; even so sharp pains came upon the mighty son of Atreus. Then he leapt upon his chariot and bade his charioteer drive to the hollow ships, for he was sore pained at heart.
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— 12.19 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, " "12.25 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, " "12.29 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.
12.131 and the other Leonteus, peer of Ares the bane of men. These twain before the high gate stood firm even as oaks of lofty crest among the mountains, that ever abide the wind and rain day by day, firm fixed with roots great and long;
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;
14.198 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men.
14.201 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea.
14.216 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.246 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
14.313 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
15.187 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
16.384 And straight over the trench leapt the swift horses—the immortal horses that the gods gave as glorious gifts to Peleus—in their onward flight, and against Hector did the heart of Patroclus urge him on, for he was fain to smite him; but his swift horses ever bare Hector forth. And even as beneath a tempest the whole black earth is oppressed, 16.385 on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.390 and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on.
16.431 even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.435 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. 16.439 And in twofold wise is my heart divided in counsel as I ponder in my thought whether I shall snatch him up while yet he liveth and set him afar from the tearful war in the rich land of Lycia, or whether I shall slay him now beneath the hands of the son of Menoetius. Then ox-eyed queenly Hera answered him: 16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart: 16.445 if thou send Sarpedon living to his house, bethink thee lest hereafter some other god also be minded to send his own dear son away from the fierce conflict; for many there be fighting around the great city of Priam that are sons of the immortals, and among the gods wilt thou send dread wrath. 16.450 But and if he be dear to thee, and thine heart be grieved, suffer thou him verily to be slain in the fierce conflict beneath the hands of Patroclus, son of Menoetius; but when his soul and life have left him, then send thou Death and sweet Sleep to bear him away 16.455 until they come to the land of wide Lycia; and there shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead. So spake she, and the father of men and gods failed to hearken. Howbeit he shed bloody rain-drops on the earth, 16.460 hewing honour to his dear son—his own son whom Patroclus was about to slay in the deep-soiled land of Troy, far from his native land.Now when they were come near, as they advanced one against the other, then verily did Patroclus smite glorious Thrasymelus, that was the valiant squire of the prince Sarpedon;
18.43 Nesaea and Speio and Thoë and ox-eyed Halië, and Cymothoë and Actaeä and Limnoreia, and Melite and Iaera and Amphithoe and Agave, Doto and Proto and Pherousa and Dynamene, and Dexamene and Amphinone and Callianeira,
18.117 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
18.485 and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.490 Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495 flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors
18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ' "18.540 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " "18.544 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " '18.545 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. ' "18.550 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " "18.554 Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them " '18.555 boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women
18.607 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
19.259 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "19.260 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " 20.234 And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235 And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector.
21.203 He spake, and drew forth from the bank his spear of bronze, and left Asteropaeus where he was, when he had robbed him of his life, lying in the sands; and the dark water wetted him. With him then the eels and fishes dealt, plucking and tearing the fat about his kidneys;
21.252 goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast
21.257 the bronze rang terribly, while he swerved from beneath the flood and fled ever onward, and the River followed after, flowing with a mighty roar. As when a man that guideth its flow leadeth from a dusky spring a stream of water amid his plants and garden-lots a mattock in his hands and cleareth away the dams from the channel— 21.260 and as it floweth all the pebbles beneath are swept along therewith, and it glideth swiftly onward with murmuring sound down a sloping place and outstrippeth even him that guideth it;—even thus did the flood of the River
21.405 that men of former days had set to be the boundary mark of a field. Therewith she smote furious Ares on the neck, and loosed his limbs. Over seven roods he stretched in his fall, and befouled his hair with dust, and about him his armour clanged. But Pallas Athene broke into a laugh, and vaunting over him she spake winged words:
23.332 thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited
24.527 For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530 that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533 that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts ' "
24.614 For nine days' space they lay in their blood, nor was there any to bury them, for the son of Cronos turned the folk to stones; howbeit on the tenth day the gods of heaven buried them; and Niobe bethought her of meat, for she was wearied with the shedding of tears. And now somewhere amid the rocks, on the lonely mountains, " '24.615 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, 24.617 on Sipylus, where, men say, are the couching-places of goddesses, even of the nymphs that range swiftly in the dance about Achelous, there, albeit a stone, she broodeth over her woes sent by the gods. But come, let us twain likewise, noble old sire, bethink us of meat; and thereafter shalt thou make lament over thy dear son, '" None
|5. Homeric Hymns, To Hermes, 54-59 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Catalogue of Women • Hesiod, the Muses address
Found in books: Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 81, 123; Tor (2017), Mortal and Divine in Early Greek Epistemology, 82
54 Stretched seven strings made out of sheep-gut. When'55 He had done that, he tested every string 56 With the plectrum as he held the lovely thing. 57 It sounded wondrously beneath his hand 58 While he sang sweetly, as a youthful band 59 Swaps taunts at festivals. He sang an air ' None
|6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Catalog of Women, The (Hesiod), and Electra (Sophocles) • Hesiod • Hesiod, • Hesiod, Catalogue of Women • Hesiod, Styx in • Hesiod, Theogony • Hesiod, afterlife beliefs • Hesiod, allusions to • Hesiod, and Electra (Sophocles) • Hesiod, and infanticide myths • Hesiod, its constitutive terms • Hesiod, motivation for • Hesiod, myth of the races in, • Hesiod, on Apollo’s sanctuary • Hesiod, on Gods time • Hesiod, on Hecate • Hesiod, on Isles of the Blessed in • Hesiod, on female and male • Hesiod, the Muses address • Hesiod, whenever we wish • Philomela and Procne, in Hesiod and Odyssey • Shield, Hesiodic, • agriculture, as a metapoetic metaphor in Hesiod • approximation to the divine (in Homeric and Hesiodic poetry) • daimones, in Hesiodic afterlife • sceptre, Hesiod’s
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 51, 53, 55, 59, 61; Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 90; Augoustakis (2014), Flavian Poetry and its Greek Past, 77; Bowie (2021), Essays on Ancient Greek Literature and Culture, 193, 666; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 235, 254, 294; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 94; Fowler (2014), Plato in the Third Sophistic, 159, 160; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 140; Gee (2020), Mapping the Afterlife: From Homer to Dante, 35; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 29; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 19; Hesk (2000), Deception and Democracy in Classical Athens, 146; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142, 493; Keith and Myers (2023), Vergil and Elegy. 135; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 71, 72, 89; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 10, 19; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 57, 113; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 30, 140, 180; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 141; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 127, 128; Segev (2017), Aristotle on Religion, 131; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110; Tor (2017), Mortal and Divine in Early Greek Epistemology, 65, 68, 70, 71, 80, 81, 82, 93, 94, 264; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 23, 25; Wolfsdorf (2020), Early Greek Ethics, 596
|7. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 301; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 220; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 190
|8. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, on Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 34; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 256
|9. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, • Hesiod, myth of the races in, • Pandora, in Hesiod, • Prometheus, in Hesiod,
Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 56; Sattler (2021), Ancient Ethics and the Natural World, 75
|10. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 139; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 24
|11. Aeschylus, Prometheus Bound, 209-210, 655 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Works and Days
Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 26; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 293, 296, 301
209 ἀτιμάσαντες καρτεροῖς φρονήμασιν'210 ᾤοντʼ ἀμοχθεὶ πρὸς βίαν τε δεσπόσειν·
655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι ' None
209 the contrary end, that Zeus might never win mastery over the gods—it was then that I, although advising them for the best, was unable to persuade the Titans, children of Heaven and Earth; but they, disdaining counsels of craft, in the pride of their strength '210 thought to gain the mastery without a struggle and by force. often my mother Themis, or Earth (though one form, she had many names), had foretold to me the way in which the future was fated to come to pass. That it was not by brute strength nor through violence,
655 By such dreams was I, to my distress, beset night after night, until at last I gained courage to tell my father of the dreams that haunted me. And he sent many a messenger to
82 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,'' None
|20. Herodotus, Histories, 1.3, 1.8, 1.12, 1.67-1.68, 1.105, 1.131, 1.166-1.168, 1.199, 2.2.5, 2.4, 2.23, 2.40-2.64, 2.53.2, 2.113-2.117, 2.120, 2.122, 2.143, 2.156, 3.20, 3.38, 4.5, 4.32, 4.59, 4.95, 4.205, 5.67, 6.56, 6.84.3, 9.95 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite, in Homer and Hesiod • Herodotus, on gods of Homer and Hesiod • Hesiod • Hesiod, • Hesiod, Catalogue of Women • Hesiod, Theogony • Hesiod, and philosophy • Hesiod, expressing an epistemological framework • Hesiod, gods of • Hesiod, knowledge of the gods from • Hesiod, myth of the races in, • Hesiod, on Aphrodite • Hesiod, on diviner Melampos and descendants in Melampodia • Hesiod, rationalisation in, • Pandora, in Hesiod, • Prometheus, in Hesiod, • Works and Days (Hesiod) • pantheon, Hesiodic
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 47, 57, 120, 145; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 201; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 26; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 107; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 145, 161; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 9; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 252; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 12, 13, 77, 83, 151, 371, 372, 380, 450; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 119, 227, 312, 317; Gaifman (2012), Aniconism in Greek Antiquity, 105; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 21; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 93; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 24; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 41, 56, 57, 60, 362; Mikalson (2003), Herodotus and Religion in the Persian Wars, 136, 144, 147, 154, 155, 167, 171, 172, 173, 174, 175, 176, 177, 178, 179, 181, 185, 189, 230, 234; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 213; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 85; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 44, 52, 80, 86; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 167; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 13; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 4, 6, 255, 256; Tor (2017), Mortal and Divine in Early Greek Epistemology, 53; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 18; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 19
|2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.1.3 δευτέρῃ δὲ λέγουσι γενεῇ μετὰ ταῦτα Ἀλέξανδρον τὸν Πριάμου, ἀκηκοότα ταῦτα, ἐθελῆσαί οἱ ἐκ τῆς Ἑλλάδος διʼ ἁρπαγῆς γενέσθαι γυναῖκα, ἐπιστάμενον πάντως ὅτι οὐ δώσει δίκας. οὐδὲ γὰρ ἐκείνους διδόναι. οὕτω δὴ ἁρπάσαντος αὐτοῦ Ἑλένην, τοῖσι Ἕλλησι δόξαι πρῶτὸν πέμψαντας ἀγγέλους ἀπαιτέειν τε Ἑλένην καὶ δίκας τῆς ἁρπαγῆς αἰτέειν. τοὺς δέ, προϊσχομένων ταῦτα, προφέρειν σφι Μηδείης τὴν ἁρπαγήν, ὡς οὐ δόντες αὐτοὶ δίκας οὐδὲ ἐκδόντες ἀπαιτεόντων βουλοίατό σφι παρʼ ἄλλων δίκας γίνεσθαι. |
1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.”
1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1
1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68 τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.
1.105 ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.
1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.166 ἐπείτε δὲ ἐς τὴν Κύρνον ἀπίκοντο, οἴκεον κοινῇ μετὰ τῶν πρότερον ἀπικομένων ἐπʼ ἔτεα πέντε, καὶ ἱρὰ ἐνιδρύσαντο. καὶ ἦγον γὰρ δὴ καὶ ἔφερον τοὺς περιοίκους ἅπαντας, στρατεύονται ὦν ἐπʼ αὐτοὺς κοινῷ λόγῳ χρησάμενοι Τυρσηνοὶ καὶ Καρχηδόνιοι, νηυσὶ ἑκάτεροι ἑξήκόντα. οἱ δὲ Φωκαιέες πληρώσαντες καὶ αὐτοὶ τὰ πλοῖα, ἐόντα ἀριθμὸν ἑξήκοντα, ἀντίαζον ἐς τὸ Σαρδόνιον καλεόμενον πέλαγος. συμμισγόντων δὲ τῇ ναυμαχίῃ Καδμείη τις νίκη τοῖσι Φωκαιεῦσι ἐγένετο· αἱ μὲν γὰρ τεσσεράκοντά σφι νέες διεφθάρησαν, αἱ δὲ εἴκοσι αἱ περιεοῦσαι ἦσαν ἄχρηστοι· ἀπεστράφατο γὰρ τοὺς ἐμβόλους. καταπλώσαντες δὲ ἐς τὴν Ἀλαλίην ἀνέλαβον τὰ τέκνα καὶ τὰς γυναῖκας καὶ τὴν ἄλλην κτῆσιν ὅσην οἷαι τε ἐγίνοντο αἱ νέες σφι ἄγειν, καὶ ἔπειτα ἀπέντες τὴν Κύρνον ἔπλεον ἐς Ῥήγιον. 1.167 τῶν δὲ διαφθαρεισέων νεῶν τοὺς ἄνδρας οἱ τε Καρχηδόνιοι καὶ οἱ Τυρσηνοὶ διέλαχον, τῶν δὲ Τυρσηνῶν οἱ Ἀγυλλαῖοι 1 ἔλαχόν τε αὐτῶν πολλῷ πλείστους καὶ τούτους ἐξαγαγόντες κατέλευσαν. μετὰ δὲ Ἀγυλλαίοισι πάντα τὰ παριόντα τὸν χῶρον, ἐν τῶ οἱ Φωκαιέες καταλευσθέντες ἐκέατο, ἐγίνετο διάστροφα καὶ ἔμπηρα καὶ ἀπόπληκτα, ὁμοίως πρόβατα καὶ ὑποζύγια καὶ ἄνθρωποι. οἱ δὲ Ἀγυλλαῖοι ἐς Δελφοὺς ἔπεμπον βουλόμενοι ἀκέσασθαι τὴν ἁμαρτάδα. ἡ δὲ Πυθίη σφέας ἐκέλευσε ποιέειν τὰ καὶ νῦν οἱ Ἀγυλλαῖοι ἔτι ἐπιτελέουσι· καὶ γὰρ ἐναγίζουσί σφι μεγάλως καὶ ἀγῶνα γυμνικὸν καὶ ἱππικὸν ἐπιστᾶσι. καὶ οὗτοι μὲν τῶν Φωκαιέων τοιούτῳ μόρῳ διεχρήσαντο, οἱ δὲ αὐτῶν ἐς τὸ Ῥήγιον καταφυγόντες ἐνθεῦτεν ὁρμώμενοι ἐκτήσαντο πόλιν γῆς τῆς Οἰνωτρίης ταύτην ἥτις νῦν Ὑέλη καλέεται· ἔκτισαν δὲ ταύτην πρὸς ἀνδρὸς Ποσειδωνιήτεω μαθόντες ὡς τὸν Κύρνον σφι ἡ Πυθίη ἔχρησε κτίσαι ἥρων ἐόντα, ἀλλʼ οὐ τὴν νῆσον. 1.168 Φωκαίης μέν νυν πέρι τῆς ἐν Ἰωνίῃ οὕτω ἔσχε παραπλήσια δὲ τούτοισι καὶ Τήιοι ἐποίησαν. ἐπείτε γὰρ σφέων εἷλε χώματι τὸ τεῖχος Ἅρπαγος, ἐσβάντες πάντες ἐς τὰ πλοῖα οἴχοντο πλέοντες ἐπὶ τῆς Θρηίκης, καὶ ἐνθαῦτα ἔκτισαν πόλιν Ἄβδηρα, τὴν πρότερος τούτων Κλαζομένιος Τιμήσιος κτίσας οὐκ ἀπόνητο, ἀλλʼ ὑπὸ Θρηίκων ἐξελασθεὶς τιμὰς νῦν ὑπὸ Τηίων τῶν ἐν Ἀβδήροισι ὡς ἥρως ἔχει.
1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.' 2.4 ὅσα δὲ ἀνθρωπήια πρήγματα, ὧδε ἔλεγον ὁμολογέοντες σφίσι, πρώτους Αἰγυπτίους ἀνθρώπων ἁπάντων ἐξευρεῖν τὸν ἐνιαυτόν, δυώδεκα μέρεα δασαμένους τῶν ὡρέων ἐς αὐτόν· ταῦτα δὲ ἐξευρεῖν ἐκ τῶν ἀστέρων ἔλεγον· ἄγουσι δὲ τοσῷδε σοφώτερον Ἑλλήνων, ἐμοὶ δοκέειν, ὅσῳ Ἕλληνες μὲν διὰ τρίτου ἔτεος ἐμβόλιμον ἐπεμβάλλουσι τῶν ὡρέων εἵνεκεν, Αἰγύπτιοι δὲ τριηκοντημέρους ἄγοντες τοὺς δυώδεκα μῆνας ἐπάγουσι ἀνὰ πᾶν ἔτος πέντε ἡμέρας πάρεξ τοῦ ἀριθμοῦ, καί σφι ὁ κύκλος τῶν ὡρέων ἐς τὠυτὸ περιιὼν παραγίνεται. δυώδεκά τε θεῶν ἐπωνυμίας ἔλεγον πρώτους Αἰγυπτίους νομίσαι καὶ Ἕλληνας παρὰ σφέων ἀναλαβεῖν, βωμούς τε καὶ ἀγάλματα καὶ νηοὺς θεοῖσι ἀπονεῖμαι σφέας πρώτους καὶ ζῷα ἐν λίθοισι ἐγγλύψαι. καὶ τούτων μέν νυν τὰ πλέω ἔργῳ ἐδήλουν οὕτω γενόμενα. βασιλεῦσαι δὲ πρῶτον Αἰγύπτου ἄνθρωπον ἔλεγον Μῖνα· ἐπὶ τούτου, πλὴν τοῦ Θηβαϊκοῦ νομοῦ, πᾶσαν Αἴγυπτον εἶναι ἕλος, καὶ αὐτῆς εἶναι οὐδὲν ὑπερέχον τῶν νῦν ἔνερθε λίμνης τῆς Μοίριος ἐόντων, ἐς τὴν ἀνάπλοος ἀπὸ θαλάσσης ἑπτὰ ἡμερέων ἐστὶ ἀνὰ τὸν ποταμόν.
2.23 ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι.
2.40 ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν.
2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα.
2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν.
2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι.
2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη.
2.46 τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο.
2.47 ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι.
2.48 τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος.
2.49 ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην. 2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον. 2.55 ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν. 2.56 ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη. 2.57 πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη. 2.58 πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσαγωγὰς πρῶτοι ἀνθρώπων Αἰγύπτιοι εἰσὶ οἱ ποιησάμενοι, καὶ παρὰ τούτων Ἕλληνες μεμαθήκασι. τεκμήριον δέ μοι τούτου τόδε· αἱ μὲν γὰρ φαίνονται ἐκ πολλοῦ τευ χρόνου ποιεύμεναι, αἱ δὲ Ἑλληνικαὶ νεωστὶ ἐποιήθησαν. 2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ. 2.60 ἐς μέν νυν Βούβαστιν πόλιν ἐπεὰν κομίζωνται, ποιεῦσι τοιάδε. πλέουσί τε γὰρ δὴ ἅμα ἄνδρες γυναιξὶ καὶ πολλόν τι πλῆθος ἑκατέρων ἐν ἑκάστῃ βάρι· αἳ μὲν τινὲς τῶν γυναικῶν κρόταλα ἔχουσαι κροταλίζουσι, οἳ δὲ αὐλέουσι κατὰ πάντα τὸν πλόον, αἱ δὲ λοιπαὶ γυναῖκες καὶ ἄνδρες ἀείδουσι καὶ τὰς χεῖρας κροτέουσι. ἐπεὰν δὲ πλέοντες κατά τινα πόλιν ἄλλην γένωνται, ἐγχρίμψαντες τὴν βᾶριν τῇ γῇ ποιεῦσι τοιάδε· αἳ μὲν τινὲς τῶν γυναικῶν ποιεῦσι τά περ εἴρηκα, αἳ δὲ τωθάζουσι βοῶσαι τὰς ἐν τῇ πόλι ταύτῃ γυναῖκας, αἳ δὲ ὀρχέονται, αἳ δὲ ἀνασύρονται ἀνιστάμεναι. ταῦτα παρὰ πᾶσαν πόλιν παραποταμίην ποιεῦσι· ἐπεὰν δὲ ἀπίκωνται ἐς τὴν Βούβαστιν, ὁρτάζουσι μεγάλας ἀνάγοντες θυσίας, καὶ οἶνος ἀμπέλινος ἀναισιμοῦται πλέων ἐν τῇ ὁρτῇ ταύτῃ ἢ ἐν τῷ ἅπαντι ἐνιαυτῷ τῷ ἐπιλοίπῳ. συμφοιτῶσι δέ, ὅ τι ἀνὴρ καὶ γυνή ἐστι πλὴν παιδίων, καὶ ἐς ἑβδομήκοντα μυριάδας, ὡς οἱ ἐπιχώριοι λέγουσι. 2.61 ταῦτα μὲν δὴ ταύτῃ ποιέεται, ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ὁρτήν, εἴρηται προτερόν μοι· τύπτονται μὲν γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται, οὔ μοι ὅσιον ἐστὶ λέγειν. ὅσοι δὲ Καρῶν εἰσι ἐν Αἰγύπτῳ οἰκέοντες, οὗτοι δὲ τοσούτῳ ἔτι πλέω ποιεῦσι τούτων ὅσῳ καὶ τὰ μέτωπα κόπτονται μαχαίρῃσι, καὶ τούτῳ εἰσὶ δῆλοι ὅτι εἰσὶ ξεῖνοι καὶ οὐκ Αἰγύπτιοι. 2.62 ἐς Σάιν δὲ πόλιν ἐπεὰν συλλεχθέωσι, τῆς θυσίης ἐν τῇ νυκτὶ λύχνα καίουσι πάντες πολλὰ ὑπαίθρια περὶ τὰ δώματα κύκλῳ· τὰ δὲ λύχνα ἐστὶ ἐμβάφια ἔμπλεα ἁλὸς καὶ ἐλαίου, ἐπιπολῆς δὲ ἔπεστι αὐτὸ τὸ ἐλλύχνιον, καὶ τοῦτο καίεται παννύχιον, καὶ τῇ ὁρτῇ οὔνομα κέεται λυχνοκαΐη. οἳ δʼ ἂν μὴ ἔλθωσι τῶν Αἰγυπτίων ἐς τὴν πανήγυριν ταύτην, φυλάσσοντες τὴν νύκτα τῆς θυσίης καίουσι καὶ αὐτοὶ πάντες τὰ λύχνα, καὶ οὕτω οὐκ ἐν Σάι μούνῃ καίεται ἀλλὰ καὶ ἀνὰ πᾶσαν Αἴγυπτον. ὅτευ δὲ εἵνεκα φῶς ἔλαχε καὶ τιμὴν ἡ νὺξ αὕτη, ἔστι ἱρὸς περὶ αὐτοῦ λόγος λεγόμενος. 2.63 ἐς δὲ Ἡλίου τε πόλιν καὶ Βουτοῦν θυσίας μούνας ἐπιτελέουσι φοιτέοντες. ἐν δὲ Παπρήμι θυσίας μὲν καὶ ἱρὰ κατά περ καὶ τῇ ἄλλῃ ποιεῦσι· εὖτʼ ἂν δὲ γίνηται καταφερὴς ὁ ἥλιος, ὀλίγοι μὲν τινὲς τῶν ἱρέων περὶ τὤγαλμα πεπονέαται, οἱ δὲ πολλοὶ αὐτῶν ξύλων κορύνας ἔχοντες ἑστᾶσι τοῦ ἱροῦ ἐν τῇ ἐσόδῳ, ἄλλοι τε εὐχωλὰς ἐπιτελέοντες πλεῦνες χιλίων ἀνδρῶν, ἕκαστοι ἔχοντες ξύλα καὶ οὗτοι, ἐπὶ τὰ ἕτερα ἁλέες ἑστᾶσι. τὸ δὲ ἄγαλμα ἐὸν ἐν νηῷ μικρῷ ξυλίνῳ κατακεχρυσωμένῳ προεκκομίζουσι τῇ προτεραίῃ ἐς ἄλλο οἴκημα ἱρόν. οἱ μὲν δὴ ὀλίγοι οἱ περὶ τὤγαλμα λελειμμένοι ἕλκουσι τετράκυκλον ἅμαξαν ἄγουσαν τὸν νηόν τε καὶ τὸ ἐν τῷ νηῷ ἐνεὸν ἄγαλμα, οἳ δὲ οὐκ ἐῶσι ἐν τοῖσι προπυλαίοισι ἑστεῶτες ἐσιέναι, οἱ δὲ εὐχωλιμαῖοι τιμωρέοντες τῷ θεῷ παίουσι αὐτοὺς ἀλεξομένους. ἐνθαῦτα μάχη ξύλοισι καρτερὴ γίνεται κεφαλάς τε συναράσσονται, καὶ ὡς ἐγὼ δοκέω πολλοὶ καὶ ἀποθνήσκουσι ἐκ τῶν τρωμάτων· οὐ μέντοι οἵ γε Αἰγύπτιοι ἔφασαν ἀποθνήσκειν οὐδένα. τὴν δὲ πανήγυριν ταύτην ἐκ τοῦδε νομίσαι φασὶ οἱ ἐπιχώριοι· οἰκέειν ἐν τῷ ἱρῷ τούτῳ τοῦ Ἄρεος τὴν μητέρα, καὶ τὸν Ἄρεα ἀπότροφον γενόμενον ἐλθεῖν ἐξανδρωμένον ἐθέλοντα τῇ μητρὶ συμμῖξαι, καὶ τοὺς προπόλους τῆς μητρός, οἷα οὐκ ὀπωπότας αὐτὸν πρότερον, οὐ περιορᾶν παριέναι ἀλλὰ ἀπερύκειν, τὸν δὲ ἐξ ἄλλης πόλιος ἀγαγόμενον ἀνθρώπους τούς τε προπόλους τρηχέως περισπεῖν καὶ ἐσελθεῖν παρὰ τὴν μητέρα. ἀπὸ τούτου τῷ Ἄρεϊ ταύτην τὴν πληγὴν ἐν τῇ ὁρτῇ νενομικέναι φασί. 2.64 καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες. οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι καὶ ἀπὸ γυναικῶν ἀνιστάμενοι ἄλουτοι ἐσέρχονται ἐς ἱρόν, νομίζοντες ἀνθρώπους εἶναι κατά περ τὰ ἄλλα κτήνεα· καὶ γὰρ τὰ ἄλλα κτήνεα ὁρᾶν καὶ ὀρνίθων γένεα ὀχευόμενα ἔν τε τοῖσι νηοῖσι τῶν θεῶν καὶ ἐν τοῖσι τεμένεσι· εἰ ὦν εἶναι τῷ θεῷ τοῦτο μὴ φίλον, οὐκ ἂν οὐδὲ τὰ κτήνεα ποιέειν. οὗτοι μέν νυν τοιαῦτα ἐπιλέγοντες ποιεῦσι ἔμοιγε οὐκ ἀρεστά·
2.113 ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις. 2.114 ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.” 2.115 ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.” 2.116 Ἑλένης μὲν ταύτην ἄπιξιν παρὰ Πρωτέα ἔλεγον οἱ ἱρέες γενέσθαι· δοκέει δέ μοι καὶ Ὅμηρος τὸν λόγον τοῦτον πυθέσθαι· ἀλλʼ οὐ γὰρ ὁμοίως ἐς τὴν ἐποποιίην εὐπρεπὴς ἦν τῷ ἑτέρῳ τῷ περ ἐχρήσατο, ἑκὼν μετῆκε αὐτόν, δηλώσας ὡς καὶ τοῦτον ἐπίσταιτο τὸν λόγον· δῆλον δὲ κατὰ γὰρ 1 ἐποίησε ἐν Ἰλιάδι ʽκαὶ οὐδαμῇ ἄλλῃ ἀνεπόδισε ἑωυτόν’ πλάνην τὴν Ἀλεξάνδρου, ὡς ἀπηνείχθη ἄγων Ἑλένην τῇ τε δὴ ἄλλῃ πλαζόμενος καὶ ὡς ἐς Σιδῶνα τῆς Φοινίκης ἀπίκετο. ἐπιμέμνηται δὲ αὐτοῦ ἐν Διομήδεος ἀριστείῃ· λέγει δὲ τὰ ἔπεα ὧδε. ἔνθʼ ἔσαν οἱ πέπλοι παμποίκιλοι, ἔργα γυναικῶν Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδής ἤγαγε Σιδονίηθεν, ἐπιπλὼς εὐρέα πόντον, τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν. homer, Iliad, 6.289-292 ἐπιμέμνηται δὲ καὶ ἐν Ὀδυσσείῃ ἐν τοῖσιδε τοῖσι ἔπεσι. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, ἐσθλά, τά οἱ Πολύδαμνα πόρεν Θῶνος παράκοιτις Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά. Homer, Odyssey, 4.227-230 καὶ τάδε ἕτερα πρὸς Τηλέμαχον Μενέλεως λέγει. Αἰγύπτῳ μʼ ἔτι δεῦρο θεοὶ μεμαῶτα νέεσθαι ἔσχον, ἐπεὶ οὔ σφιν ἔρεξα τεληέσσας ἑκατόμβας. Homer,Odyssey, 4.351-352 ἐν τούτοισι τοῖσι ἔπεσι δηλοῖ ὅτι ἠπίστατο τὴν ἐς Αἴγυπτον Ἀλεξάνδρου πλάνην· ὁμουρέει γὰρ ἡ Συρίη Αἰγύπτῶ, οἱ δὲ Φοίνικες, τῶν ἐστὶ ἡ Σιδών, ἐν τῇ Συρίῃ οἰκέουσι. 2.117 κατὰ ταῦτα δὲ τὰ ἔπεα καὶ τόδε τὸ χωρίον οὐκ ἥκιστα ἀλλὰ μάλιστα δηλοῖ ὅτι οὐκ Ὁμήρου τὰ Κύπρια ἔπεα ἐστὶ ἀλλʼ ἄλλου τινός. ἐν μὲν γὰρ τοῖσι Κυπρίοισι εἴρηται ὡς τριταῖος ἐκ Σπάρτης Ἀλέξανδρος ἀπίκετο ἐς τὸ Ἴλιον ἄγων Ἑλένην, εὐαέι τε πνεύματι χρησάμενος καὶ θαλάσσῃ λείῃ· ἐν δὲ Ἰλιάδι λέγει ὡς ἐπλάζετο ἄγων αὐτήν.
2.120 ταῦτα μὲν Αἰγυπτίων οἱ ἱρέες ἔλεγον· ἐγὼ δὲ τῷ λόγῳ τῷ περὶ Ἑλένης λεχθέντι καὶ αὐτὸς προστίθεμαι, τάδε ἐπιλεγόμενος, εἰ ἦν Ἑλένη ἐν Ἰλίῳ, ἀποδοθῆναι ἂν αὐτὴν τοῖσι Ἕλλησι ἤτοι ἑκόντος γε ἢ ἀέκοντος Ἀλεξάνδρου. οὐ γὰρ δὴ οὕτω γε φρενοβλαβὴς ἦν ὁ Πρίαμος οὐδὲ οἱ ἄλλοι οἱ προσήκοντες αὐτῷ, ὥστε τοῖσι σφετέροισι σώμασι καὶ τοῖσι τέκνοισι καὶ τῇ πόλι κινδυνεύειν ἐβούλοντο, ὅκως Ἀλέξανδρος Ἑλένῃ συνοικέῃ. εἰ δέ τοι καὶ ἐν τοῖσι πρώτοισι χρόνοισι ταῦτα ἐγίνωσκον, ἐπεὶ πολλοὶ μὲν τῶν ἄλλων Τρώων, ὁκότε συμμίσγοιεν τοῖσι Ἕλλησι, ἀπώλλυντο, αὐτοῦ δὲ Πριάμου οὐκ ἔστι ὅτε οὐ δύο ἢ τρεῖς ἢ καὶ ἔτι πλέους τῶν παίδων μάχης γινομένης ἀπέθνησκον, εἰ χρή τι τοῖσι ἐποποιοῖσι χρεώμενον λέγειν, τούτων δὲ τοιούτων συμβαινόντων ἐγὼ μὲν ἔλπομαι, εἰ καὶ αὐτὸς Πρίαμος συνοίκεε Ἑλένῃ, ἀποδοῦναι ἂν αὐτὴν τοῖσι Ἀχαιοῖσι, μέλλοντά γε δὴ τῶν παρεόντων κακῶν ἀπαλλαγήσεσθαι. οὐ μὲν οὐδὲ ἡ βασιληίη ἐς Ἀλέξανδρον περιήιε, ὥστε γέροντος Πριάμου ἐόντος ἐπʼ ἐκείνῳ τὰ πρήγματα εἶναι, ἀλλὰ Ἕκτωρ καὶ πρεσβύτερος καὶ ἀνὴρ ἐκείνου μᾶλλον ἐὼν ἔμελλε αὐτὴν Πριάμου ἀποθανόντος παραλάμψεσθαι, τὸν οὐ προσῆκε ἀδικέοντι τῷ ἀδελφεῷ ἐπιτρέπειν, καὶ ταῦτα μεγάλων κακῶν διʼ αὐτὸν συμβαινόντων ἰδίῃ τε αὐτῷ καὶ τοῖσι ἄλλοισι πᾶσι Τρωσί. ἀλλʼ οὐ γὰρ εἶχον Ἑλένην ἀποδοῦναι, οὐδὲ λέγουσι αὐτοῖσι τὴν ἀληθείην ἐπίστευον οἱ Ἕλληνες, ὡς μὲν ἐγὼ γνώμην ἀποφαίνομαι, τοῦ δαιμονίου παρασκευάζοντος, ὅκως πανωλεθρίῃ ἀπολόμενοι καταφανὲς τοῦτο τοῖσι ἀνθρώποισι ποιήσωσι, ὡς τῶν μεγάλων ἀδικημάτων μεγάλαι εἰσὶ καὶ αἱ τιμωρίαι παρὰ τῶν θεῶν. καὶ ταῦτα μὲν τῇ ἐμοὶ δοκέει εἴρηται.
2.122 μετὰ δὲ ταῦτα ἔλεγον τοῦτον τὸν βασιλέα ζωὸν καταβῆναι κάτω ἐς τὸν οἱ Ἕλληνες Ἅιδην νομίζουσι εἶναι, καὶ κεῖθι συγκυβεύειν τῇ Δήμητρι, καὶ τὰ μὲν νικᾶν αὐτὴν τὰ δὲ ἑσσοῦσθαι ὑπʼ αὐτῆς, καί μιν πάλιν ἀπικέσθαι δῶρον ἔχοντα παρʼ αὐτῆς χειρόμακτρον χρύσεον. ἀπὸ δὲ τῆς Ῥαμψινίτου καταβάσιος, ὡς πάλιν ἀπίκετο, ὁρτὴν δὴ ἀνάγειν Αἰγυπτίους ἔφασαν· τὴν καὶ ἐγὼ οἶδα ἔτι καὶ ἐς ἐμὲ ἐπιτελέοντας αὐτούς, οὐ μέντοι εἴ γε διὰ ταῦτα ὁρτάζουσι ἔχω λέγειν. φᾶρος δὲ αὐτημερὸν ἐξυφήναντες οἱ ἱρέες κατʼ ὦν ἔδησαν ἑνὸς ἑωυτῶν μίτρῃ τοὺς ὀφθαλμούς, ἀγαγόντες δέ μιν ἔχοντα τὸ φᾶρος ἐς ὁδὸν φέρουσαν ἐς ἱρὸν Δήμητρος αὐτοὶ ἀπαλλάσσονται ὀπίσω· τὸν δὲ ἱρέα τοῦτον καταδεδεμένον τοὺς ὀφθαλμοὺς λέγουσι ὑπὸ δύο λύκων ἄγεσθαι ἐς τὸ ἱρὸν τῆς Δήμητρος ἀπέχον τῆς πόλιος εἴκοσι σταδίους, καὶ αὖτις ὀπίσω ἐκ τοῦ ἱροῦ ἀπάγειν μιν τοὺς λύκους ἐς τὠυτὸ χωρίον.
2.143 πρότερον δὲ Ἑκαταίῳ τῷ λογοποιῷ ἐν Θήβῃσι γενεηλογήσαντί τε ἑωυτὸν καὶ ἀναδήσαντι τὴν πατριὴν ἐς ἑκκαιδέκατον θεὸν ἐποίησαν οἱ ἱρέες τοῦ Διὸς οἷόν τι καὶ ἐμοὶ οὐ γενεηλογήσαντι ἐμεωυτόν· ἐσαγαγόντες ἐς τὸ μέγαρον ἔσω ἐὸν μέγα ἐξηρίθμεον δεικνύντες κολοσσοὺς ξυλίνους τοσούτους ὅσους περ εἶπον· ἀρχιερεὺς γὰρ ἕκαστος αὐτόθι ἱστᾷ ἐπὶ τῆς ἑωυτοῦ ζόης εἰκόνα ἑωυτοῦ· ἀριθμέοντες ὦν καὶ δεικνύντες οἱ ἱρέες ἐμοὶ ἀπεδείκνυσαν παῖδα πατρὸς ἑωυτῶν ἕκαστον ἐόντα, ἐκ τοῦ ἄγχιστα ἀποθανόντος τῆς εἰκόνος διεξιόντες διὰ πασέων, ἕως οὗ ἀπέδεξαν ἁπάσας αὐτάς. Ἑκαταίῳ δὲ γενεηλογήσαντι ἑωυτὸν καὶ ἀναδήσαντι ἐς ἑκκαιδέκατον θεὸν ἀντεγενεηλόγησαν ἐπὶ τῇ ἀριθμήσι, οὐ δεκόμενοι παρʼ αὐτοῦ ἀπὸ θεοῦ γενέσθαι ἄνθρωπον· ἀντεγενεηλόγησαν δὲ ὧδε, φάμενοι ἕκαστον τῶν κολοσσῶν πίρωμιν ἐκ πιρώμιος γεγονέναι, ἐς ὃ τοὺς πέντε καὶ τεσσεράκοντα καὶ τριηκοσίους ἀπέδεξαν κολοσσούς πίρωμιν ἐπονομαζόμενον 1,καὶ οὔτε ἐς θεὸν οὔτε ἐς ἥρωα ἀνέδησαν αὐτούς. πίρωμις δὲ ἐστὶ κατὰ Ἑλλάδα γλῶσσαν καλὸς κἀγαθός.
2.156 οὕτω μέν νυν ὁ νηὸς τῶν φανερῶν μοι τῶν περὶ τοῦτο τὸ ἱρὸν ἐστὶ θωμαστότατον, τῶν δὲ δευτέρων νῆσος ἡ Χέμμις καλευμένη· ἔστι μὲν ἐν λίμνῃ βαθέῃ καὶ πλατέῃ κειμένη παρὰ τὸ ἐν Βουτοῖ ἱρόν, λέγεται δὲ ὑπʼ Αἰγυπτίων εἶναι αὕτη ἡ νῆσος πλωτή. αὐτὸς μὲν ἔγωγε οὔτε πλέουσαν οὔτε κινηθεῖσαν εἶδον, τέθηπα δὲ ἀκούων εἰ νῆσος ἀληθέως ἐστὶ πλωτή. ἐν δὲ ὦν ταύτῃ νηός τε Ἀπόλλωνος μέγας ἔνι καὶ βωμοὶ τριφάσιοι ἐνιδρύαται, ἐμπεφύκασι δʼ ἐν αὐτῇ φοίνικες συχνοὶ καὶ ἄλλα δένδρεα καὶ καρποφόρα καὶ ἄφορα πολλά. λόγον δὲ τόνδε ἐπιλέγοντες οἱ Αἰγύπτιοι φασὶ εἶναι αὐτὴν πλωτήν, ὡς ἐν τῇ νήσῳ ταύτῃ οὐκ ἐούσῃ πρότερον πλωτῇ Λητώ, ἐοῦσα τῶν ὀκτὼ θεῶν τῶν πρώτων γενομένων, οἰκέουσα δὲ ἐν Βουτοῖ πόλι, ἵνα δή οἱ τὸ χρηστήριον τοῦτο ἐστί, Ἀπόλλωνα παρʼ Ἴσιος παρακαταθήκην δεξαμένη διέσωσε κατακρύψασα ἐν τῇ νῦν πλωτῇ λεγομένῃ νήσῳ, ὅτε τὸ πᾶν διζήμενος ὁ Τυφῶν ἐπῆλθε, θέλων ἐξευρεῖν τοῦ Ὀσίριος τὸν παῖδα. Ἀπόλλωνα δὲ καὶ Ἄρτεμιν Διονύσου καὶ Ἴσιος λέγουσι εἶναι παῖδας, Λητοῦν δὲ τροφὸν αὐτοῖσι καὶ σώτειραν γενέσθαι. Αἰγυπτιστὶ δὲ Ἀπόλλων μὲν Ὦρος, Δημήτηρ δὲ Ἶσις, Ἄρτεμις δὲ Βούβαστις. ἐκ τούτου δὲ τοῦ λόγου καὶ οὐδενὸς ἄλλου Αἰσχύλος ὁ Εὐφορίωνος ἥρπασε τὸ ἐγὼ φράσω, μοῦνος δὴ ποιητέων τῶν προγενομένων· ἐποίησε γὰρ Ἄρτεμιν εἶναι θυγατέρα Δήμητρος. τὴν δὲ νῆσον διὰ τοῦτο γενέσθαι πλωτήν. ταῦτα μὲν οὕτω λέγουσι.
3.20 ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν.
3.38 πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
4.5 ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ.
4.32 Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε.
4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι.
4.205 οὐ μὲν οὐδὲ ἡ Φερετίμη εὖ τὴν ζόην κατέπλεξε. ὡς γὰρ δὴ τάχιστα ἐκ τῆς Λιβύης τισαμένη τοὺς Βαρκαίους ἀπενόστησε ἐς τὴν Αἴγυπτον, ἀπέθανε κακῶς· ζῶσα γὰρ εὐλέων ἐξέζεσε, ὡς ἄρα ἀνθρώποισι αἱ λίην ἰσχυραὶ τιμωρίαι πρὸς θεῶν ἐπίφθονοι γίνονται·ἐκ μὲν δὴ Φερετίμης τῆς Βάττου τοιαύτη τε καὶ τοσαύτη τιμωρίη ἐγένετο ἐς Βαρκαίους.
5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
6.56 γέρεά τε δὴ τάδε τοῖσι βασιλεῦσι Σπαρτιῆται δεδώκασι, ἱρωσύνας δύο, Διός τε Λακεδαίμονος καὶ Διὸς οὐρανίου, καὶ πόλεμον ἐκφέρειν ἐπʼ ἣν ἂν βούλωνται χώρην, τούτου δὲ μηδένα εἶναι Σπαρτιητέων διακωλυτήν, εἰ δὲ μὴ αὐτὸν ἐν τῷ ἄγεϊ ἐνέχεσθαι. στρατευομένων δὲ πρώτους ἰέναι τοὺς βασιλέας, ὑστάτους δὲ ἀπιέναι· ἑκατὸν δὲ ἄνδρας λογάδας ἐπὶ στρατιῆς φυλάσσειν αὐτούς· προβάτοισι δὲ χρᾶσθαι ἐν τῇσι ἐξοδίῃσι ὁκόσοισι ἂν ὦν ἐθέλωσι, τῶν δὲ θυομένων πάντων τὰ δέρματά τε καὶ τὰ νῶτα λαμβάνειν σφεας.
9.95 τούτου δὴ ὁ Δηίφονος ἐὼν παῖς τοῦ Εὐηνίου ἀγόντων Κορινθίων ἐμαντεύετο τῇ στρατιῇ. ἤδη δὲ καὶ τόδε ἤκουσα, ὡς ὁ Δηίφονος ἐπιβατεύων τοῦ Εὐηνίου οὐνόματος ἐξελάμβανε ἐπὶ τὴν Ἑλλάδα ἔργα, οὐκ ἐὼν Εὐηνίου παῖς. ' None
|2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 1.3 Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. ' "|
1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "
1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,
1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a 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 . " 1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.166 And when they came to Cyrnus they lived there for five years as one community with those who had come first, and they founded temples there. But they harassed and plundered all their neighbors, as a result of which the Tyrrhenians and Carthaginians made common cause against them, and sailed to attack them with sixty ships each. ,The Phocaeans also manned their ships, sixty in number, and met the enemy in the sea called Sardonian. They engaged and the Phocaeans won, yet it was only a kind of Cadmean victory; for they lost forty of their ships, and the twenty that remained were useless, their rams twisted awry. ,Then sailing to Alalia they took their children and women and all of their possessions that their ships could hold on board, and leaving Cyrnus they sailed to Rhegium . 1.167 As for the crews of the disabled ships, the Carthaginians and Tyrrhenians drew lots for them, and of the Tyrrhenians the Agyllaioi were allotted by far the majority and these they led out and stoned to death. But afterwards, everything from Agylla that passed the place where the stoned Phocaeans lay, whether sheep or beasts of burden or men, became distorted and crippled and palsied. ,The Agyllaeans sent to Delphi, wanting to mend their offense; and the Pythian priestess told them to do what the people of Agylla do to this day: for they pay great honors to the Phocaeans, with religious rites and games and horse-races. ,Such was the end of this part of the Phocaeans. Those of them who fled to Rhegium set out from there and gained possession of that city in the Oenotrian country which is now called Hyele ; ,they founded this because they learned from a man of Posidonia that the Cyrnus whose establishment the Pythian priestess ordained was the hero, and not the island. 1.168 Thus, then, it went with the Ionian Phocaea. The Teians did the same things as the Phocaeans: when Harpagus had taken their walled city by building an earthwork, they all embarked aboard ship and sailed away for Thrace . There they founded a city, Abdera, which before this had been founded by Timesius of Clazomenae ; yet he got no profit of it, but was driven out by the Thracians. This Timesius is now honored as a hero by the Teians of Abdera .
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.2.5 Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus' temple at Memphis ; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. " "
2.4 But as to human affairs, this was the account in which they all agreed: the Egyptians, they said, were the first men who reckoned by years and made the year consist of twelve divisions of the seasons. They discovered this from the stars (so they said). And their reckoning is, to my mind, a juster one than that of the Greeks; for the Greeks add an intercalary month every other year, so that the seasons agree; but the Egyptians, reckoning thirty days to each of the twelve months, add five days in every year over and above the total, and thus the completed circle of seasons is made to agree with the calendar. ,Furthermore, the Egyptians (they said) first used the names of twelve gods (which the Greeks afterwards borrowed from them); and it was they who first assigned to the several gods their altars and images and temples, and first carved figures on stone. Most of this they showed me in fact to be the case. The first human king of Egypt, they said, was Min. ,In his time all of Egypt except the Thebaic district was a marsh: all the country that we now see was then covered by water, north of lake Moeris, which is seven days' journey up the river from the sea." 2.23 The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry.
2.40 But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "
2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "
2.42 All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " 2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis.
2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero.
2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes!
2.46 This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known.
2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice.
2.48 To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains.
2.49 Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55 That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56 But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57 I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.58 It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin. 2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.60 When the people are on their way to Bubastis, they go by river, a great number in every boat, men and women together. Some of the women make a noise with rattles, others play flutes all the way, while the rest of the women, and the men, sing and clap their hands. ,As they travel by river to Bubastis, whenever they come near any other town they bring their boat near the bank; then some of the women do as I have said, while some shout mockery of the women of the town; others dance, and others stand up and lift their skirts. They do this whenever they come alongside any riverside town. ,But when they have reached Bubastis, they make a festival with great sacrifices, and more wine is drunk at this feast than in the whole year besides. It is customary for men and women (but not children) to assemble there to the number of seven hundred thousand, as the people of the place say. 2.61 This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62 When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63 When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64 Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; ' "
2.113 When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. " "2.114 When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” " "2.115 Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”" '2.116 This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. ,This is apparent from the passage in the 2.117 These verses and this passage prove most clearly that the Cyprian poems are not the work of Homer but of someone else. For the Cyprian poems relate that Alexandrus reached Ilion with Helen in three days from Sparta, having a fair wind and a smooth sea; but according to the
2.120 The Egyptians' priests said this, and I myself believe their story about Helen, for I reason thus: had Helen been in Ilion, then with or without the will of Alexandrus she would have been given back to the Greeks. ,For surely Priam was not so mad, or those nearest to him, as to consent to risk their own persons and their children and their city so that Alexandrus might cohabit with Helen. ,Even if it were conceded that they were so inclined in the first days, yet when not only many of the Trojans were slain in fighting against the Greeks, but Priam himself lost to death two or three or even more of his sons in every battle (if the poets are to be believed), in this turn of events, had Helen been Priam's own wife, I cannot but think that he would have restored her to the Greeks, if by so doing he could escape from the evils besetting him. ,Alexandrus was not even heir to the throne, in which case matters might have been in his hands since Priam was old, but Hector, who was an older and a better man than Alexandrus, was going to receive the royal power at Priam's death, and ought not have acquiesced in his brother's wrongdoing, especially when that brother was the cause of great calamity to Hector himself and all the rest of the Trojans. ,But since they did not have Helen there to give back, and since the Greeks would not believe them although they spoke the truth—I am convinced and declare—the divine powers provided that the Trojans, perishing in utter destruction, should make this clear to all mankind: that retribution from the gods for terrible wrongdoing is also terrible. This is what I think, and I state it. " "
2.122 They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. " 2.143 Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a “Piromis” the son of a “Piromis”; in Greek, one who is in all respects a good man.
2.156 Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto, and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. ' "
3.20 When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. " "
3.38 I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all." "
4.5 The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " "
4.32 Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem
4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god.
4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him.
4.205 But Pheretime did not end well, either. For as soon as she had revenged herself on the Barcaeans and returned to Egypt, she met an awful death. For while still alive she teemed with maggots: thus does over-brutal human revenge invite retribution from the gods. That of Pheretime, daughter of Battus, against the Barcaeans was revenge of this nature and this brutality. ' "
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. " 6.56 These privileges the Spartans have given to their kings: two priesthoods, of Zeus called Lacedaemon and of Zeus of Heaven; they wage war against whatever land they wish, and no Spartan can hinder them in this on peril of being put under a curse; when the armies go forth the kings go out first and return last; one hundred chosen men guard them in their campaigns; they sacrifice as many sheep and goats as they wish at the start of their expeditions, and take the hides and backs of all sacrificed beasts.
6.84.3 They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus.' "
9.95 Deiphonus, the son of this Evenius, had been brought by the Corinthians, and was the army's prophet. But I have heard it said before now, that Deiphonus was not the son of Evenius, but made a wrongful use of that name and worked for wages up and down Hellas. " '' None
|21. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, daimones of • daimones, of Hesiod
Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 105; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 19, 23, 24
|397c ΕΡΜ. δοκεῖς μοι καλῶς λέγειν, ὦ Σώκρατες. ΣΩ. ἆρʼ οὖν οὐ δίκαιον ἀπὸ τῶν θεῶν ἄρχεσθαι, σκοπουμένους πῇ ποτε αὐτὸ τοῦτο τὸ ὄνομα οἱ θεοὶ ὀρθῶς ἐκλήθησαν; ΕΡΜ. εἰκός γε. ΣΩ. τοιόνδε τοίνυν ἔγωγε ὑποπτεύω· φαίνονταί μοι οἱ πρῶτοι τῶν ἀνθρώπων τῶν περὶ τὴν Ἑλλάδα τούτους μόνους'397d τοὺς θεοὺς ἡγεῖσθαι οὕσπερ νῦν πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν· ἅτε οὖν αὐτὰ ὁρῶντες πάντα ἀεὶ ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως τῆς τοῦ δαήμονες θεοὺς αὐτοὺς ἐπονομάσαι· ὕστερον δὲ κατανοοῦντες τοὺς ἄλλους πάντας ἤδη τούτῳ τῷ ὀνόματι προσαγορεύειν. ἔοικέ τι ὃ λέγω τῷ ἀληθεῖ ἢ οὐδέν; ΕΡΜ. πάνυ μὲν οὖν ἔοικεν. ΣΩ. τί οὖν ἂν μετὰ τοῦτο σκοποῖμεν; ΕΡΜ. δῆλον δὴ ὅτι δαίμονάς τε καὶ ἥρωας καὶ ἀνθρώπους δαίμονας. ' None||397c Hermogenes. I think you are right, Socrates. Socrates. Then is it not proper to begin with the gods and see how the gods are rightly called by that name? Hermogenes. That is reasonable. Socrates. Something of this sort, then, is what I suspect: I think the earliest men in Greece believed only in those gods in whom many foreigners believe today—'397d θεούς ) from this running ( θεῖν ) nature; then afterwards, when they gained knowledge of the other gods, they called them all by the same name. Is that likely to be true, or not? Hermogenes. Yes, very likely. Socrates. What shall we consider next? ' None|
|22. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 216; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 238
|6a ΣΩ. ἆρά γε, ὦ Εὐθύφρων, τοῦτʼ ἔστιν οὗ οὕνεκα τὴν γραφὴν φεύγω, ὅτι τὰ τοιαῦτα ἐπειδάν τις περὶ τῶν θεῶν λέγῃ, δυσχερῶς πως ἀποδέχομαι; διὸ δή, ὡς ἔοικε, φήσει τίς με ἐξαμαρτάνειν. νῦν οὖν εἰ καὶ σοὶ ταῦτα συνδοκεῖ τῷ'' None||6a Socrates. Is not this, Euthyphro, the reason why I am being prosecuted, because when people tell such stories about the gods I find it hard to accept them? And therefore, probably, people will say I am wrong. Now if you, who know so much about such things,'' None|
|23. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Theogony • Hesiod, afterlife beliefs • Ḥelbo (R.), Hesiod
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 1; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 5; Wolfsdorf (2020), Early Greek Ethics, 561
|523a ΣΩ. ἄκουε δή, φασί, μάλα καλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγὼ οἶμαι, ἐγὼ δὲ λόγον· ὡς ἀληθῆ γὰρ ὄντα σοι λέξω ἃ μέλλω λέγειν. ὥσπερ γὰρ Ὅμηρος λέγει, διενείμαντο τὴν ἀρχὴν ὁ Ζεὺς καὶ ὁ Ποσειδῶν καὶ ὁ Πλούτων, ἐπειδὴ παρὰ τοῦ πατρὸς παρέλαβον. ἦν οὖν νόμος ὅδε περὶ ἀνθρώπων ἐπὶ Κρόνου, καὶ ἀεὶ καὶ νῦν ἔτι ἔστιν ἐν θεοῖς, τῶν ἀνθρώπων τὸν μὲν δικαίως τὸν βίον διελθόντα καὶ'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. ' None||523a Soc. Give ear then, as they say, to a right fine story, which you will regard as a fable, I fancy, but I as an actual account; for what I am about to tell you I mean to offer as the truth. By Homer’s account, Zeus, Poseidon, and Pluto divided the sovereignty amongst them when they took it over from their father. Now in the time of Cronos there was a law concerning mankind, and it holds to this very day amongst the gods, that every man who has passed a just and holy life departs after his decease'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. ' None|
|24. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Theogony • Hesiod, and Muses
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 416; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 63; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 164
|713c μῦθον, εἴπερ προσήκων ἐστίν, μάλʼ ὀρθῶς ἂν ποιοίης. ΑΘ. δραστέον ὡς λέγετε. φήμην τοίνυν παραδεδέγμεθα τῆς τῶν τότε μακαρίας ζωῆς ὡς ἄφθονά τε καὶ αὐτόματα πάντʼ εἶχεν. ἡ δὲ τούτων αἰτία λέγεται τοιάδε τις. γιγνώσκων ὁ Κρόνος ἄρα, καθάπερ ἡμεῖς διεληλύθαμεν, ὡς ἀνθρωπεία φύσις οὐδεμία ἱκανὴ τὰ ἀνθρώπινα διοικοῦσα αὐτοκράτωρ πάντα, μὴ οὐχ ὕβρεώς τε καὶ ἀδικίας μεστοῦσθαι, ταῦτʼ οὖν διανοούμενος ἐφίστη τότε βασιλέας τε καὶ' ' None||713c is pertinent, you will be quite right in going on with it to the end. Ath. I must do as you say. Well, then, tradition tells us how blissful was the life of men in that age, furnished with everything in abundance, and of spontaneous growth. And the cause thereof is said to have been this: Cronos was aware of the fact that no human being (as we have explained) is capable of having irresponsible control of all human affairs without becoming filled with pride and injustice; so, pondering this fact, he then appointed as king' ' None|
|25. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • approximation to the divine (in Homeric and Hesiodic poetry)
Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 145; Tor (2017), Mortal and Divine in Early Greek Epistemology, 270
|69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None||69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None|
|26. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, afterlife beliefs • Hesiod, and Zeno • Hesiod, gods of • Zeno, and Hesiod • daimones, of Hesiod
Found in books: Keith and Myers (2023), Vergil and Elegy. 135; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 165; Wolfsdorf (2020), Early Greek Ethics, 561
|246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων,' ' None||246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.' ' None|
|27. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, on diviner Melampos and descendants in Melampodia
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 101; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 4; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 252; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 92
|311b ἀποπειρώμενος τοῦ Ἱπποκράτους τῆς ῥώμης διεσκόπουν αὐτὸν καὶ ἠρώτων, εἰπέ μοι, ἔφην ἐγώ, ὦ Ἱππόκρατες, παρὰ Πρωταγόραν νῦν ἐπιχειρεῖς ἰέναι, ἀργύριον τελῶν ἐκείνῳ μισθὸν ὑπὲρ σεαυτοῦ, ὡς παρὰ τίνα ἀφιξόμενος καὶ τίς γενησόμενος; ὥσπερ ἂν εἰ ἐπενόεις παρὰ τὸν σαυτοῦ ὁμώνυμον ἐλθὼν Ἱπποκράτη τὸν Κῷον, τὸν τῶν Ἀσκληπιαδῶν, ἀργύριον τελεῖν ὑπὲρ σαυτοῦ μισθὸν ἐκείνῳ, εἴ τίς σε ἤρετο· εἰπέ μοι, μέλλεις τελεῖν, ὦ Ἱππόκρατες, Ἱπποκράτει'316d τὴν ἑαυτοῦ συνουσίαν, χρὴ εὐλαβεῖσθαι τὸν ταῦτα πράττοντα· οὐ γὰρ σμικροὶ περὶ αὐτὰ φθόνοι τε γίγνονται καὶ ἄλλαι δυσμένειαί τε καὶ ἐπιβουλαί. ἐγὼ δὲ τὴν σοφιστικὴν τέχνην φημὶ μὲν εἶναι παλαιάν, τοὺς δὲ μεταχειριζομένους αὐτὴν τῶν παλαιῶν ἀνδρῶν, φοβουμένους τὸ ἐπαχθὲς αὐτῆς, πρόσχημα ποιεῖσθαι καὶ προκαλύπτεσθαι, τοὺς μὲν ποίησιν, οἷον Ὅμηρόν τε καὶ Ἡσίοδον καὶ Σιμωνίδην, τοὺς δὲ αὖ τελετάς τε καὶ χρησμῳδίας, τοὺς ἀμφί τε Ὀρφέα καὶ Μουσαῖον· ἐνίους δέ τινας ᾔσθημαι καὶ γυμναστικήν, οἷον Ἴκκος τε ὁ Ταραντῖνος καὶ ὁ νῦν ἔτι ὢν οὐδενὸς ἥττων σοφιστὴς ' None||311b and I, to test Hippocrates’ grit, began examining him with a few questions. Tell me, Hippocrates, I said, in your present design of going to Protagoras and paying him money as a fee for his services to yourself, to whom do you consider you are resorting, and what is it that you are to become? Suppose, for example, you had taken it into your head to call on your namesake Hippocrates of Cos, the Asclepiad, and pay him money as your personal fee, and suppose someone asked you—Tell me, Hippocrates, in purposing to pay'316d uch a proceeding requires great caution; since very considerable jealousies are apt to ensue, and numerous enmities and intrigues. Now I tell you that sophistry is an ancient art, and those men of ancient times who practised it, fearing the odium it involved, disguised it in a decent dress, sometimes of poetry, as in the case of Homer, Hesiod, and Simonides sometimes of mystic rites and soothsayings, as did Orpheus, Musaeus and their sects; and sometimes too, I have observed, of athletics, as with Iccus of Tarentum and another still living—as great a sophist as any— ' None|
|28. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Herodotus, on gods of Homer and Hesiod • Hesiod • Hesiod, gods of • Ḥelbo (R.), Hesiod
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 1; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 148; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 214, 237
|377c καὶ ὃν μὲν ἂν καλὸν μῦθον ποιήσωσιν, ἐγκριτέον, ὃν δʼ ἂν μή, ἀποκριτέον. τοὺς δʼ ἐγκριθέντας πείσομεν τὰς τροφούς τε καὶ μητέρας λέγειν τοῖς παισίν, καὶ πλάττειν τὰς ψυχὰς αὐτῶν τοῖς μύθοις πολὺ μᾶλλον ἢ τὰ σώματα ταῖς χερσίν· ὧν δὲ νῦν λέγουσι τοὺς πολλοὺς ἐκβλητέον.'' None||377c over our storymakers, and what they do well we must pass and what not, reject. And the stories on the accepted list we will induce nurses and mothers to tell to the children and so shape their souls by these stories far rather than their bodies by their hands. But most of the stories they now tell we must reject. What sort of stories? he said. The example of the greater stories, I said, will show us the lesser also. For surely the pattern must be the same and the greater and the le'' None|
|29. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Theogony • Hesiod, and Muses • Hesiod, on Aphrodite
Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 336, 337, 346; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Fowler (2014), Plato in the Third Sophistic, 43; Long (2019), Immortality in Ancient Philosophy, 41, 42; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 55; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 119
|180d ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,'202e μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. 209a ψυχήν—εἰσὶ γὰρ οὖν, ἔφη, οἳ ἐν ταῖς ψυχαῖς κυοῦσιν ἔτι μᾶλλον ἢ ἐν τοῖς σώμασιν, ἃ ψυχῇ προσήκει καὶ κυῆσαι καὶ τεκεῖν· τί οὖν προσήκει; φρόνησίν τε καὶ τὴν ἄλλην ἀρετήν—ὧν δή εἰσι καὶ οἱ ποιηταὶ πάντες γεννήτορες καὶ τῶν δημιουργῶν ὅσοι λέγονται εὑρετικοὶ εἶναι· πολὺ δὲ μεγίστη, ἔφη, καὶ καλλίστη τῆς φρονήσεως ἡ περὶ τὰ τῶν πόλεών τε καὶ οἰκήσεων διακόσμησις, ᾗ δὴ ὄνομά ἐστι σωφροσύνη τε καὶ δικαιοσύνη—τούτων δʼ αὖ ὅταν τις ἐκ 209d ἀνθρωπίνους, καὶ εἰς Ὅμηρον ἀποβλέψας καὶ Ἡσίοδον καὶ τοὺς ἄλλους ποιητὰς τοὺς ἀγαθοὺς ζηλῶν, οἷα ἔκγονα ἑαυτῶν καταλείπουσιν, ἃ ἐκείνοις ἀθάνατον κλέος καὶ μνήμην παρέχεται αὐτὰ τοιαῦτα ὄντα· εἰ δὲ βούλει, ἔφη, οἵους Λυκοῦργος παῖδας κατελίπετο ἐν Λακεδαίμονι σωτῆρας τῆς Λακεδαίμονος καὶ ὡς ἔπος εἰπεῖν τῆς Ἑλλάδος. τίμιος δὲ παρʼ ὑμῖν καὶ Σόλων διὰ τὴν τῶν νόμων γέννησιν, καὶ ἄλλοι 210c ἔχῃ, ἐξαρκεῖν αὐτῷ καὶ ἐρᾶν καὶ κήδεσθαι καὶ τίκτειν λόγους τοιούτους καὶ ζητεῖν, οἵτινες ποιήσουσι βελτίους τοὺς νέους, ἵνα ἀναγκασθῇ αὖ θεάσασθαι τὸ ἐν τοῖς ἐπιτηδεύμασι καὶ τοῖς νόμοις καλὸν καὶ τοῦτʼ ἰδεῖν ὅτι πᾶν αὐτὸ αὑτῷ συγγενές ἐστιν, ἵνα τὸ περὶ τὸ σῶμα καλὸν σμικρόν τι ἡγήσηται εἶναι· μετὰ δὲ τὰ ἐπιτηδεύματα ἐπὶ τὰς ἐπιστήμας ἀγαγεῖν, ἵνα ἴδῃ αὖ ἐπιστημῶν κάλλος, καὶ βλέπων πρὸς 212a γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ; ἢ οὐκ ἐνθυμῇ, ἔφη, ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται, ὁρῶντι ᾧ ὁρατὸν τὸ καλόν, τίκτειν οὐκ εἴδωλα ἀρετῆς, ἅτε οὐκ εἰδώλου ἐφαπτομένῳ, ἀλλὰ ἀληθῆ, ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ· τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι, καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ; ' None||180d what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.'202e Through it are conveyed all divination and priestcraft concerning sacrifice and ritual 209a But pregcy of soul—for there are persons, she declared, who in their souls still more than in their bodies conceive those things which are proper for soul to conceive and bring forth; and what are those things? Prudence, and virtue in general; and of these the begetters are all the poets and those craftsmen who are styled inventors. Now by far the highest and fairest part of prudence is that which concerns the regulation of cities and habitations; it is called sobriety 209d merely from turning a glance upon Homer and Hesiod and all the other good poets, and envying the fine offspring they leave behind to procure them a glory immortally renewed in the memory of men. Or only look, she said, at the fine children whom Lycurgus left behind him in Lacedaemon to deliver his country and—I may almost say—the whole of Greece ; while Solon is highly esteemed among you for begetting his laws; and so are 210c it shall suffice him for loving and caring, and for bringing forth and soliciting such converse as will tend to the betterment of the young; and that finally he may be constrained to contemplate the beautiful as appearing in our observances and our laws, and to behold it all bound together in kinship and so estimate the body’s beauty as a slight affair. From observances he should be led on to the branches of knowledge, that there also he may behold a province of beauty, and by looking thus on beauty in the mass may escape from the mean, meticulous slavery of a single instance, where he must center all his care, 212a Do you call it a pitiful life for a man to lead—looking that way, observing that vision by the proper means, and having it ever with him? Do but consider, she said, that there only will it befall him, as he sees the beautiful through that which makes it visible, to breed not illusions but true examples of virtue, since his contact is not with illusion but with truth. So when he has begotten a true virtue and has reared it up he is destined to win the friendship of Heaven; he, above all men, is immortal. ' None|
|30. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259; Gaifman (2012), Aniconism in Greek Antiquity, 105; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 19
|41a τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε—'' None||41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants.'' None|
|31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod, • Hesiod, on sacrifice • sacrifices, Hesiod on
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154
|32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Kanellakis (2020), Aristophanes and the Poetics of Surprise, 107, 108; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 64; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 82
|33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 139; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 73
|34. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 113; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 135
|35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hesiod • Hesiod (poet)
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 63; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 219
|36. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Aratus, Phaenomena, and • Hesiod, Ast. • Hesiod, Op. • Hesiod, Works and Days • Hesiod, allusions to • Virgil, and Hesiod
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 29; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 107, 156, 160; Gee (2013), Aratus and the Astronomical Tradition, 29, 48, 49; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 292; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 135; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 395, 396; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 65, 66
|37. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on Hesiod • Herodotus, on gods of Homer and Hesiod • Hesiod • Hesiod, and philosophy • Hesiod, gods of • Ḥelbo (R.), Hesiod
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 2; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 85; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 214; Tor (2017), Mortal and Divine in Early Greek Epistemology, 55
|38. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, paths to vice and virtue
Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 150; Segev (2017), Aristotle on Religion, 16; Wolfsdorf (2020), Early Greek Ethics, 30
|39. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, Muses • Muses, Theogony (Hesiod) • Reception, Hesiodic
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 73, 74; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 170; Keith and Myers (2023), Vergil and Elegy. 4, 6
|40. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 90; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189, 190
|41. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 77; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77
|42. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 312
|43. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
|44. Ovid, Ars Amatoria, 1.27-1.29 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 152; Mayor (2017), Religion and Memory in Tacitus’ Annals, 288
1.27 Nec mihi sunt visae Clio Cliusque sorores 1.28 rend= 1.29 Usus opus movet hoc: vati parete perito;'' None
1.27 The more he burns my soul, or wounds my sight, 1.28 The more he teaches to revenge the spite. 1.29 I boast no aid the Delphian god affords,'' None
|45. Ovid, Fasti, 1.103, 1.347-1.360, 1.362-1.384, 4.195-4.214, 4.222-4.244, 4.249-4.348, 5.7, 5.80 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod • Muses, in Hesiod • Virgil, and Hesiod
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 393; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 96; Fielding (2017), Transformations of Ovid in Late Antiquity. 175; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107, 111; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 72, 135; Keith and Myers (2023), Vergil and Elegy. 130, 182; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 4; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 216
1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero.
1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves?
4.195 sic ego, sic Erato (mensis Cythereius illi 4.196 cessit, quod teneri nomen amoris habet): 4.197 ‘reddita Saturno sors haec erat, optime regum, 4.198 a nato sceptris excutiere tuis.’ 4.199 ille suam metuens, ut quaeque erat edita, prolem 4.200 devorat, immersam visceribusque tenet. 4.201 saepe Rhea questa est, totiens fecunda nec umquam 4.202 mater, et indoluit fertilitate sua. 4.203 Iuppiter ortus erat (pro magno teste vetustas 4.204 creditur; acceptam parce movere fidem): 4.205 veste latens saxum caelesti gutture sedit: 4.206 sic genitor fatis decipiendus erat. 4.207 ardua iamdudum resonat tinnitibus Ide, 4.208 tutus ut infanti vagiat ore puer. 4.209 pars clipeos rudibus, galeas pars tundit ies: 4.210 hoc Curetes habent, hoc Corybantes opus. 4.211 res latuit, priscique manent imitamina facti; 4.212 aera deae comites raucaque terga movent, 4.213 cymbala pro galeis, pro scutis tympana pulsant; 4.214 tibia dat Phrygios, ut dedit ante, modos.”
4.222 impetus?’ ut tacui, Pieris orsa loqui: 4.223 ‘Phryx puer in silvis, facie spectabilis, Attis 4.224 turrigeram casto vinxit amore deam. 4.225 hunc sibi servari voluit, sua templa tueri, 4.226 et dixit semper fac puer esse velis. 4.227 ille fidem iussis dedit et si mentiar, inquit 4.228 ultima, qua fallam, sit Venus illa mihi. 4.229 fallit et in nympha Sagaritide desinit esse 4.230 quod fuit: hinc poenas exigit ira deae. 4.231 Naida volneribus succidit in arbore factis, 4.232 illa perit: fatum Naidos arbor erat. 4.233 hic furit et credens thalami procumbere tectum 4.234 effugit et cursu Dindyma summa petit 4.235 et modo tolle faces! remove modo verbera! clamat; 4.236 saepe Palaestinas iurat adesse deas. 4.237 ille etiam saxo corpus laniavit acuto, 4.238 longaque in immundo pulvere tracta coma est, 4.239 voxque fuit ‘merui! meritas do sanguine poenas. 4.240 a! pereant partes, quae nocuere mihi! 4.241 a! pereant’ dicebat adhuc, onus inguinis aufert, 4.242 nullaque sunt subito signa relicta viri. 4.243 venit in exemplum furor hic, mollesque ministri 4.244 caedunt iactatis vilia membra comis.’
4.249 ‘Dindymon et Cybelen et amoenam fontibus Iden 4.250 semper et Iliacas Mater amavit opes: 4.251 cum Troiam Aeneas Italos portaret in agros, 4.252 est dea sacriferas paene secuta rates, 4.253 sed nondum fatis Latio sua numina posci 4.254 senserat, adsuetis substiteratque locis. 4.255 post, ut Roma potens opibus iam saecula quinque 4.256 vidit et edomito sustulit orbe caput, 4.257 carminis Euboici fatalia verba sacerdos 4.258 inspicit; inspectum tale fuisse ferunt: 4.259 ‘mater abest: matrem iubeo, Romane, requiras. 4.260 cum veniet, casta est accipienda manu. 4.261 ‘obscurae sortis patres ambagibus errant, 4.262 quaeve parens absit, quove petenda loco. 4.263 consulitur Paean,’ divum que arcessite Matrem, 4.264 inquit in Idaeo est invenienda iugo. 4.265 mittuntur proceres. Phrygiae tunc sceptra tenebat 4.266 Attalus: Ausoniis rem negat ille viris, 4.267 mira canam, longo tremuit cum murmure tellus, 4.268 et sic est adytis diva locuta suis: 4.269 ipsa peti volui, nec sit mora, mitte volentem. 4.270 dignus Roma locus, quo deus omnis eat.’ 4.271 ille soni terrore pavens proficiscere, dixit 4.272 nostra eris: in Phrygios Roma refertur avos. 4.273 protinus innumerae caedunt pineta secures 4.274 illa, quibus fugiens Phryx pius usus erat: 4.275 mille manus coeunt, et picta coloribus ustis 4.276 caelestum Matrem concava puppis habet, 4.277 illa sui per aquas fertur tutissima nati 4.278 longaque Phrixeae stagna sororis adit 4.279 Rhoeteumque rapax Sigeaque litora transit 4.280 et Tenedum et veteres Eetionis opes. 4.281 Cyclades excipiunt, Lesbo post terga relicta, 4.282 quaeque Carysteis frangitur unda vadis. 4.283 transit et Icarium, lapsas ubi perdidit alas 4.284 Icarus et vastae nomina fecit aquae. 4.285 tum laeva Creten, dextra Pelopeidas undas 4.286 deserit et Veneris sacra Cythera petit, 4.287 hinc mare Trinacrium, candens ubi tinguere ferrum 4.288 Brontes et Steropes Acmonidesque solent, 4.289 aequoraque Afra legit Sardoaque regna sinistris 4.290 respicit a remis Ausoniamque tenet. 4.291 Ostia contigerat, qua se Tiberinus in altum 4.292 dividit et campo liberiore natat: 4.293 omnis eques mixtaque gravis cum plebe senatus 4.294 obvius ad Tusci fluminis ora venit. 4.295 procedunt pariter matres nataeque nurusque 4.296 quaeque colunt sanctos virginitate focos, 4.297 sedula fune viri contento brachia lassant: 4.298 vix subit adversas hospita navis aquas, 4.299 sicca diu fuerat tellus, sitis usserat herbas: 4.300 sedit limoso pressa carina vado. 4.301 quisquis adest operi, plus quam pro parte laborat, 4.302 adiuvat et fortis voce sote manus, 4.303 illa velut medio stabilis sedet insula ponto: 4.304 attoniti monstro stantque paventque viri. 4.305 Claudia Quinta genus Clauso referebat ab alto, 4.306 nec facies impar nobilitate fuit: 4.307 casta quidem, sed non et credita: rumor iniquus 4.308 laeserat, et falsi criminis acta rea est; 4.309 cultus et ornatis varie prodisse capillis 4.310 obfuit, ad rigidos promptaque lingua senes, 4.311 conscia mens recti famae mendacia risit, 4.312 sed nos in vitium credula turba sumus, 4.313 haec ubi castarum processit ab agmine matrum 4.314 et manibus puram fluminis hausit aquam, 4.315 ter caput inrorat, ter tollit in aethera palmas ( 4.316 quicumque aspiciunt, mente carere putant) 4.317 summissoque genu voltus in imagine divae 4.318 figit et hos edit crine iacente sonos: 4.319 ‘supplicis, alma, tuae, genetrix fecunda deorum, 4.320 accipe sub certa condicione preces. 4.321 casta negor. si tu damnas, meruisse fatebor; 4.322 morte luam poenas iudice victa dea. 4.323 sed si crimen abest, tu nostrae pignora vitae 4.324 re dabis et castas casta sequere manus.’ 4.325 dixit et exiguo funem conamine traxit ( 4.326 mira, sed et scaena testificata loquar): 4.327 mota dea est sequiturque ducem laudatque sequendo: 4.328 index laetitiae fertur ad astra sonus, 4.329 fluminis ad flexum veniunt (Tiberina priores 4.330 atria dixerunt), unde sinister abit. 4.331 nox aderat: querno religant in stipite funem 4.332 dantque levi somno corpora functa cibo. 4.333 lux aderat: querno solvunt a stipite funem; 4.334 ante tamen posito tura dedere foco, 4.335 ante coronarunt puppem et sine labe iuvencam 4.336 mactarunt operum coniugiique rudem, 4.337 est locus, in Tiberim qua lubricus influit Almo 4.338 et nomen magno perdit in amne minor: 4.339 illic purpurea canus cum veste sacerdos 4.340 Almonis dominam sacraque lavit aquis, 4.341 exululant comites, furiosaque tibia flatur, 4.342 et feriunt molles taurea terga manus. 4.343 Claudia praecedit laeto celeberrima voltu, 4.344 credita vix tandem teste pudica dea; 4.345 ipsa sedens plaustro porta est invecta Capena: 4.346 sparguntur iunctae flore recente boves. 4.347 Nasica accepit, templi non perstitit auctor: 4.348 Augustus nunc est, ante Metellus erat.’
5.80 prima sui coepit Calliopea chori:' ' None
1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns.
1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar?
4.195 So I spoke. And Erato replied (it fell to her to speak about 4.196 Venus’ month, because her name derives from tender love): 4.197 ‘Saturn was granted this prophecy: “Noblest of kings, 4.198 You’ll be ousted by your own son’s sceptre.” 4.199 The god, fearful, devoured his children as soon a 4.200 Born, and then retained them deep in his guts. 4.201 often Rhea (Cybele) complained, at being so often pregt, 4.202 Yet never a mother, and grieved at her own fruitfulness. 4.203 Then Jupiter was born (ancient testimony is credited 4.204 By most: so please don’t disturb the accepted belief): 4.205 A stone, concealed in clothing, went down Saturn’s throat, 4.206 So the great progenitor was deceived by the fates. 4.207 Now steep Ida echoed to a jingling music, 4.208 So the child might cry from its infant mouth, in safety. 4.209 Some beat shields with sticks, others empty helmets: 4.210 That was the Curetes’ and the Corybantes’ task. 4.211 The thing was hidden, and the ancient deed’s still acted out: 4.212 The goddess’s servants strike the bronze and sounding skins. 4.213 They beat cymbals for helmets, drums instead of shields: 4.214 The flute plays, as long ago, in the Phrygian mode.’
4.222 Their members come from?’ As I ended, the Muse spoke: 4.223 ‘In the woods, a Phrygian boy, Attis, of handsome face, 4.224 Won the tower-bearing goddess with his chaste passion. 4.225 She desired him to serve her, and protect her temple, 4.226 And said: “Wish, you might be a boy for ever.” 4.227 He promised to be true, and said: “If I’m lying 4.228 May the love I fail in be my last love.” 4.229 He did fail, and in meeting the nymph Sagaritis, 4.230 Abandoned what he was: the goddess, angered, avenged it. 4.231 She destroyed the Naiad, by wounding a tree, 4.232 Since the tree contained the Naiad’s fate. 4.233 Attis was maddened, and thinking his chamber’s roof 4.234 Was falling, fled for the summit of Mount Dindymus. 4.235 Now he cried: “Remove the torches”, now he cried: 4.236 “Take the whips away”: often swearing he saw the Furies. 4.237 He tore at his body too with a sharp stone, 4.238 And dragged his long hair in the filthy dust, 4.239 Shouting: “I deserved this! I pay the due penalty 4.240 In blood! Ah! Let the parts that harmed me, perish! 4.241 Let them perish!” cutting away the burden of his groin, 4.242 And suddenly bereft of every mark of manhood. 4.243 His madness set a precedent, and his unmanly servant 4.244 Toss their hair, and cut off their members as if worthless.’
4.249 ‘The Mother Goddess always loved Dindymus, Cybele, 4.250 And Ida, with its pleasant streams, and the Trojan realm: 4.251 And when Aeneas brought Troy to Italian fields, the godde 4.252 Almost followed those ships that carried the sacred relics. 4.253 But she felt that fate didn’t require her powers in Latium, 4.254 So she stayed behind in her long-accustomed place. 4.255 Later, when Rome was more than five centuries old, 4.256 And had lifted its head above the conquered world, 4.257 The priest consulted the fateful words of Euboean prophecy: 4.258 They say that what he found there was as follows: 4.259 ‘The Mother’s absent: Roman, I command you: seek the Mother. 4.260 When she arrives, she must be received in chaste hands.’ 4.261 The dark oracle’s ambiguity set the senators puzzling 4.262 As to who that parent might be, and where to seek her. 4.263 Apollo was consulted, and replied: ‘Fetch the Mother 4.264 of all the Gods, who you’ll find there on Mount Ida.’ 4.265 Noblemen were sent. Attalus at that time held 4.266 The Phrygian sceptre: he refused the Italian lords. 4.267 Marvellous to tell, the earth shook with long murmurs, 4.268 And the goddess, from her shrine, spoke as follows: 4.269 ‘I myself wished them to seek me: don’t delay: send me, 4.270 Willingly. Rome is a worthy place for all divinities.’ 4.271 Quaking with fear at her words, Attalus, said: ‘Go, 4.272 You’ll still be ours: Rome claims Phrygian ancestry.’ 4.273 Immediately countless axes felled the pine-tree 4.274 Those trees pious Aeneas employed for his flight: 4.275 A thousand hands work, and the heavenly Mother 4.276 Soon has a hollow ship, painted in fiery colours. 4.277 She’s carried in perfect safety over her son’s waves, 4.278 And reaches the long strait named for Phrixus’ sister, 4.279 Passes fierce Rhoetum and the Sigean shore, 4.280 And Tenedos and Eetion’s ancient kingdom. 4.281 Leaving Lesbos behind she then steered for the Cyclades, 4.282 And the waves that break on Euboea’s Carystian shoals. 4.283 She passed the Icarian Sea, as well, where Icarus shed 4.284 His melting wings, giving his name to a vast tract of water. 4.285 Then leaving Crete to larboard, and the Pelopian wave 4.286 To starboard, she headed for Cythera, sacred to Venus. 4.287 From there to the Sicilian Sea, where Brontes, Sterope 4.288 And Aemonides forge their red-hot iron, 4.289 Then, skirting African waters, she saw the Sardinian 4.290 Realm behind to larboard, and reached our Italy. 4.291 She’d arrived at the mouth (ostia) where the Tiber divide 4.292 To meet the deep, and flows with a wider sweep: 4.293 All the Knights, grave Senators, and commoners, 4.294 Came to meet her at the mouth of the Tuscan river. 4.295 With them walked mothers, daughters, and brides, 4.296 And all those virgins who tend the sacred fires. 4.297 The men wearied their arms hauling hard on the ropes: 4.298 The foreign vessel barely made way against the stream. 4.299 For a long time there’d been a drought: the grass was dry 4.300 And scorched: the boat stuck fast in the muddy shallows. 4.301 Every man, hauling, laboured beyond his strength, 4.302 And encouraged their toiling hands with his cries. 4.303 Yet the ship lodged there, like an island fixed in mid-ocean: 4.304 And astonished at the portent, men stood and quaked. 4.305 Claudia Quinta traced her descent from noble Clausus, 4.306 And her beauty was in no way unequal to her nobility: 4.307 She was chaste, but not believed so: hostile rumour 4.308 Had wounded her, false charges were levelled at her: 4.309 Her elegance, promenading around in various hairstyles, 4.310 And her ready tongue, with stiff old men, counted against her. 4.311 Conscious of virtue, she laughed at the rumoured lies, 4.312 But we’re always ready to credit others with faults. 4.313 Now, when she’d stepped from the line of chaste women, 4.314 Taking pure river water in her hands, she wetted her head 4.315 Three times, three times lifted her palms to the sky, 4.316 (Everyone watching her thought she’d lost her mind) 4.317 Then, kneeling, fixed her eyes on the goddess’s statue, 4.318 And, with loosened hair, uttered these words: 4.319 “ Kind and fruitful Mother of the Gods, accept 4.320 A suppliant’s prayers, on this one condition: 4.321 They deny I’m chaste: let me be guilty if you condemn me: 4.322 Convicted by a goddess I’ll pay for it with my life. 4.323 But if I’m free of guilt, grant a pledge of my innocence 4.324 By your action: and, chaste, give way to my chaste hands.” 4.325 She spoke: then gave a slight pull at the rope, 4.326 (A wonder, but the sacred drama attests what I say): 4.327 The goddess stirred, followed, and, following, approved her: 4.328 Witness the sound of jubilation carried to the stars. 4.329 They came to a bend in the river (called of old 4.330 The Halls of Tiber): there the stream turns left, ascending. 4.331 Night fell: they tied the rope to an oak stump, 4.332 And, having eaten, settled to a tranquil sleep. 4.333 Dawn rose: they loosed the rope from the oak stump, 4.334 After first laying a fire and offering incense, 4.335 And crowned the stern, and sacrificed a heifer 4.336 Free of blemish, that had never known yoke or bull. 4.337 There’s a place where smooth-flowing Almo joins the Tiber, 4.338 And the lesser flow loses its name in the greater: 4.339 There, a white-headed priest in purple robe 4.340 Washed the Lady, and sacred relics, in Almo’s water. 4.341 The attendants howled, and the mad flutes blew, 4.342 And soft hands beat at the bull’s-hide drums. 4.343 Claudia walked in front with a joyful face, 4.344 Her chastity proven by the goddess’s testimony: 4.345 The goddess herself, sitting in a cart, entered the Capene Gate: 4.346 Fresh flowers were scattered over the yoked oxen. 4.347 Nasica received her. The name of her temple’s founder is lost: 4.348 Augustus has re-dedicated it, and, before him, Metellus.’
5.80 Unkempt and wreathed with ivy, began to speak:' ' None
|46. Ovid, Metamorphoses, 1.89-1.93, 1.518, 15.147-15.152 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Crabb (2020), Luke/Acts and the End of History, 109; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 71; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 148; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
1.89 Aurea prima sata est aetas, quae vindice nullo, 1.90 sponte sua, sine lege fidem rectumque colebat. 1.91 Poena metusque aberant, nec verba mitia fixo 1.92 aere legebantur, nec supplex turba timebat
1.518 estque patet; per me concordant carmina nervis. 15.148 astra, iuvat terris et inerti sede relicta 15.149 nube vehi validique umeris insistere Atlantis 15.150 palantesque homines passim ac rationis egentes 15.151 despectare procul trepidosque obitumque timentes 15.152 sic exhortari seriemque evolvere fati:' ' None
1.89 and Auster wafted to the distant south 1.90 where clouds and rain encompass his abode.— 1.91 and over these He fixed the liquid sky, 1.92 devoid of weight and free from earthly dross.
1.518 and loosed their robes and threw some stone 15.148 of ‘Golden,’ was so blest in fruit of trees, 15.149 and in the good herbs which the earth produced 15.150 that it never would pollute the mouth with blood. 15.151 The birds then safely moved their wings in air, 15.152 the timid hares would wander in the field' ' None
|47. Philo of Alexandria, On Giants, 25 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 129; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134
25 But think not that thus this taking away, could be by means of cutting off or separation; but it is here, as is the case in an operation effected by fire, which can light ten thousand torches, without itself being diminished the least atom, or ceasing to remain as it was before. Something like this also is the nature of knowledge. For though it has made all its pupils, and all who have become acquainted with it, learned, still it is in no degree diminished itself, but very often it even becomes improved, just as, they say, that fountains sometimes are by being drained dry; for, it is said, that they sometimes become sweeter by such a process. '' None
|48. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325
|49. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325, 332
|50. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hesiod • Hesiod, • Hesiod, allusions to • Hesiod, myth of the races in, • Virgil, and Hesiod • labor, in Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 312; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 142; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 11, 25, 27, 60, 63, 66, 67, 79, 154, 249; Gee (2013), Aratus and the Astronomical Tradition, 52; Keith and Myers (2023), Vergil and Elegy. 70, 349; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 45; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 99; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 312
|51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hesiod
Found in books: Keith and Myers (2023), Vergil and Elegy. 21; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 373
|52. Dio Chrysostom, Orations, 2.6, 18.6-18.8, 60.1 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Catalog of Women, The (Hesiod), and The Women of Trachis (Sophocles) • Hesiod • Hesiod, • Hesiod, Theogony, • Hesiod, and The Women of Trachis (Sophocles)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 312; Bowie (2021), Essays on Ancient Greek Literature and Culture, 182; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 537; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 312
2.6 \xa0The poetry of Homer, however, I\xa0look upon as alone truly noble and lofty and suited to a king, worthy of the attention of a real man, particularly if he expects to rule over all the peoples of the earth â\x80\x94 or at any rate over most of them, and those the most prominent â\x80\x94 if he is to be, in the strict sense of the term, what Homer calls a 'shepherd of the people.' Or would it not be absurd for a king to refuse to use any horse but the best and yet, when it is a question of poets, to read the poorer ones as though he had nothing else to do? <" 18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '18.8 \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <' " None
|53. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 41; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 415; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 89
|414e Their presence and power wise men are ever telling us we must look for in Nature and in Matter, where it is manifested, the originating influence being reserved for the Deity, as is right. Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called \'Eurycleis,\' but now \'Pythones\') enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments. For if he allows himself to become entangled in men\'s needs, he is prodigal with his majesty and he does not observe the dignity and greatness of his preeminence.""You are right," said Cleombrotus; "but since it is hard to apprehend' ' None|
|54. Seneca The Younger, Letters, 82.4-82.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
82.4 Do you ask who are my pacemakers? One is enough for me, – the slave Pharius, a pleasant fellow, as you know; but I shall exchange him for another. At my time of life I need one who is of still more tender years. Pharius, at any rate, says that he and I are at the same period of life; for we are both losing our teeth.3 Yet even now I can scarcely follow his pace as he runs, and within a very short time I shall not be able to follow him at all; so you see what profit we get from daily exercise. Very soon does a wide interval open between two persons who travel different ways. My slave is climbing up at the very moment when I am coming down, and you surely know how much quicker the latter is. Nay, I was wrong; for now my life is not coming down; it is falling outright.
82.4 What then is the advantage of retirement? As if the real causes of our anxieties did not follow us across the seas! What hiding-place is there, where the fear of death does not enter? What peaceful haunts are there, so fortified and so far withdrawn that pain does not fill them with fear? Wherever you hide yourself, human ills will make an uproar all around. There are many external things which compass us about, to deceive us or to weigh upon us; there are many things within which, even amid solitude, fret and ferment. 82.5 Do you ask, for all that, how our race resulted to-day? We raced to a tie,4– something which rarely happens in a running contest. After tiring myself out in this way (for I cannot call it exercise), I took a cold bath; this, at my house, means just short of hot. I, the former cold-water enthusiast, who used to celebrate the new year by taking a plunge into the canal, who, just as naturally as I would set out to do some reading or writing, or to compose a speech, used to inaugurate the first of the year with a plunge into the Virgo aqueduct,5 have changed my allegiance, first to the Tiber, and then to my favourite tank, which is warmed only by the sun, at times when I am most robust and when there is not a flaw in my bodily processes. I have very little energy left for bathing. '82.5 Therefore, gird yourself about with philosophy, an impregnable wall. Though it be assaulted by many engines, Fortune can find no passage into it. The soul stands on unassailable ground, if it has abandoned external things; it is independent in its own fortress; and every weapon that is hurled falls short of the mark. Fortune has not the long reach with which we credit her; she can seize none except him that clings to her. ' None
|55. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Aratus, Phaenomena, and
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 292; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 135
|56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 306, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 306, 312
|57. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 196, 197, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 196, 197, 298
|58. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Hesiod • Hesiod, on diviner Melampos and descendants in Melampodia
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 252; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 190
|59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hesiod • Hesiod,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 766; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 1
|60. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 312
|61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Catalogue of Women • Hesiod, on Aphrodite
Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 55; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 211; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276
|62. Lucian, Hermotimus, Or Sects, 2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 148; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 72, 73
2 Ly . A glorious prize, indeed! however, you cannot be far off it now, if one may judge by the time you have given to philosophy, and the extraordinary vigour of your long pursuit. For twenty years now, I should say, I have watched you perpetually going to your professors, generally bent over a book taking notes of past lectures, pale with thought and emaciated in body. I suspect you find no release even in your dreams, you are so wrapped up in the thing. With all this you must surely get hold of Happiness soon, if indeed you have not found it long ago without telling us.Her . Alas, Lycinus, I am only just beginning to get an inkling of the right way. Very far off dwells Virtue, as Hesiod says, and long and steep and rough is the way thither, and travellers must bedew it with sweat.Ly . And you have not yet sweated and travelled enough?Her . Surely not; else should I have been on the summit, with nothing left between me and bliss; but I am only starting yet, Lycinus.'' None
|63. Pausanias, Description of Greece, 1.22.3, 1.32.4, 3.23.1, 10.24.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod • Hesiod, • Hesiod, Theogony • Hesiod, on Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379, 386; Gaifman (2012), Aniconism in Greek Antiquity, 307; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 256, 276
1.22.3 Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
1.32.4 καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι.
3.23.1 Κύθηρα δὲ κεῖται μὲν ἀπαντικρὺ Βοιῶν, ἐς δὲ Πλατανιστοῦντα—ἐλάχιστον γὰρ τῆς ἠπείρου ταύτῃ διέστηκεν ἡ νῆσος—ἐς ταύτην τὴν ἄκραν τὸν Πλατανιστοῦντα ἀπὸ ἄκρας τῆς ἠπείρου, καλουμένης δὲ Ὄνου γνάθου, σταδίων πλοῦς τεσσαράκοντά ἐστιν. ἐν Κυθήροις δὲ ἐπὶ θαλάσσης Σκάνδειά ἐστιν ἐπίνειον, Κύθηρα δὲ ἡ πόλις ἀναβάντι ἀπὸ Σκανδείας στάδια ὡς δέκα. τὸ δὲ ἱερὸν τῆς Οὐρανίας ἁγιώτατον καὶ ἱερῶν ὁπόσα Ἀφροδίτης παρʼ Ἕλλησίν ἐστιν ἀρχαιότατον· αὐτὴ δὲ ἡ θεὸς ξόανον ὡπλισμένον.
10.24.6 ἐξελθόντι δὲ τοῦ ναοῦ καὶ τραπέντι ἐς ἀριστερὰ περίβολός ἐστι καὶ Νεοπτολέμου τοῦ Ἀχιλλέως ἐν αὐτῷ τάφος· καί οἱ κατὰ ἔτος ἐναγίζουσιν οἱ Δελφοί. ἐπαναβάντι δὲ ἀπὸ τοῦ μνήματος λίθος ἐστὶν οὐ μέγας· τούτου καὶ ἔλαιον ὁσημέραι καταχέουσι καὶ κατὰ ἑορτὴν ἑκάστην ἔρια ἐπιτιθέασι τὰ ἀργά· ἔστι δὲ καὶ δόξα ἐς αὐτὸν δοθῆναι Κρόνῳ τὸν λίθον ἀντὶ τοῦ παιδός, καὶ ὡς αὖθις ἤμεσεν αὐτὸν ὁ Κρόνος.'' None
1.22.3 When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests.
1.32.4 here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god.
3.23.1 Cythera lies opposite Boeae ; to the promontory of Platanistus, the point where the island lies nearest to the mainland, it is a voyage of forty stades from a promontory on the mainland called Onugnathus. In Cythera is a port Scandeia on the coast, but the town Cythera is about ten stades inland from Scandeia. The sanctuary of Aphrodite Urania (the Heavenly) is most holy, and it is the most ancient of all the sanctuaries of Aphrodite among the Greeks. The goddess herself is represented by an armed image of wood.
10.24.6 Leaving the temple and turning to the left you will come to an enclosure in which is the grave of Neoptolemus, the son of Achilles. Every year the Delphians sacrifice to him as to a hero. Ascending from the tomb you come to a stone of no large size. Over it every day they pour olive oil, and at each feast they place on it unworked wool. There is also an opinion about this stone, that it was given to Cronus instead of his child, and that Cronus vomited it up again.'' None
|64. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 177; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 327
|65. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 87; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 52; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 99; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 23, 98
|66. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hesiod • Hesiod, Works and days
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 573; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 193
|67. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 11; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 97
|68. Diogenes Laertius, Lives of The Philosophers, 9.18 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hesiod • Hesiod,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 404; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 86; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 51
9.18 2. XENOPHANESXenophanes, a native of Colophon, the son of Dexius, or, according to Apollodorus, of Orthomenes, is praised by Timon, whose words at all events are:Xenophanes, not over-proud, perverter of Homer, castigator.He was banished from his native city and lived at Zancle in Sicily and having joined the colony planted at Elea taught there. He also lived in Catana. According to some he was no man's pupil, according to others he was a pupil of Boton of Athens, or, as some say, of Archelaus. Sotion makes him a contemporary of Anaximander. His writings are in epic metre, as well as elegiacs and iambics attacking Hesiod and Homer and denouncing what they said about the gods. Furthermore he used to recite his own poems. It is stated that he opposed the views of Thales and Pythagoras, and attacked Epimenides also. He lived to a very great age, as his own words somewhere testify:"" None
|69. Eusebius of Caesarea, Ecclesiastical History, 6.19.8 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hesiod
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 110; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 98
6.19.8 For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.'' None
|70. Origen, Against Celsus, 4.38-4.39 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hesiod
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 110; Fowler (2014), Plato in the Third Sophistic, 213; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 103
4.38 In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? " "4.39 But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. "" None
|71. Porphyry, On Abstinence, 2.16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hesiod, • Hesiod, and Zeno • Hesiod, gods of • Hesiod, on sacrifice • Zeno, and Hesiod • sacrifices, Hesiod on
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 165; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154, 165
2.16 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the statues of the Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen.
|72. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hesiod
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 205; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 205; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202
|73. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hesiod • Hesiod,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 325; Fowler (2014), Plato in the Third Sophistic, 50
|74. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Hesiod, Theogony
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 209
|75. Vergil, Aeneis, 1.205, 1.259-1.260, 5.592-5.593, 6.662-6.668, 6.679-6.683, 7.785-7.786, 8.325, 8.675, 8.726-8.728
Tagged with subjects: • Hesiod • Hesiod, Hesperides, dragon of • Hesiod, allusions to • Virgil, and Hesiod
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 312; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 94, 164, 165, 166; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 126, 162; Keith and Myers (2023), Vergil and Elegy. 70, 130; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 152; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 312; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 118
1.205 tendimus in Latium; sedes ubi fata quietas
1.259 moenia, sublimemque feres ad sidera caeli 1.260 magimum Aenean; neque me sententia vertit.
5.592 haud alio Teucrum nati vestigia cursu 5.593 impediunt texuntque fugas et proelia ludo,
6.662 quique pii vates et Phoebo digna locuti, 6.663 inventas aut qui vitam excoluere per artes, 6.664 quique sui memores alios fecere merendo, 6.665 omnibus his nivea cinguntur tempora vitta. 6.666 Quos circumfusos sic est adfata Sybilla, 6.667 Musaeum ante omnes, medium nam plurima turba 6.668 hunc habet, atque umeris exstantem suspicit altis:
6.679 At pater Anchises penitus convalle virenti 6.680 inclusas animas superumque ad lumen ituras 6.681 lustrabat studio recolens, omnemque suorum 6.682 forte recensebat numerum carosque nepotes, 6.683 fataque fortunasque virum moresque manusque.
7.785 Cui triplici crinita iuba galea alta Chimaeram 7.786 sustinet, Aetnaeos efflantem faucibus ignis:
8.325 saecula. Sic placida populos in pace regebat,
8.675 In medio classis aeratas, Actia bella,
8.726 finxerat; Euphrates ibat iam mollior undis, 8.727 extremique hominum Morini, Rhenusque bicornis, 8.728 indomitique Dahae, et pontem indignatus Araxes.'' None
1.205 a life to duty given, swift silence falls;
1.259 lay seven huge forms, one gift for every ship. 1.260 Then back to shore he sped, and to his friends
5.592 rushed fiercer to the fight, his strength now roused 5.593 by rage, while shame and courage confident
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,
6.679 Then loud on Menelaus did she call, 6.680 And with her own false hand unbarred the door; 6.681 Such gift to her fond lord she fain would send 6.682 To blot the memory of his ancient wrong! 6.683 Why tell the tale, how on my couch they broke,
7.785 my bark away! O wretches, your own blood 7.786 hall pay the forfeit for your impious crime.
8.325 the riven earth should crack, and open wide
8.675 even to me, and prayed I should assume
8.726 Straightway he roused anew the slumbering fire 8.727 acred to Hercules, and glad at heart 8.728 adored, as yesterday, the household gods '' None
|76. Vergil, Eclogues, 6.70, 10.22
Tagged with subjects: • Hesiod • Hesiod, Theogony
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 296; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 106, 115; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 151
6.70 chews the pale herbage, or some heifer track
10.22 of us they feel no shame, poet divine;'' None
|77. Vergil, Georgics, 1.5, 1.62-1.63, 1.121-1.124, 1.127-1.128, 1.130, 1.139-1.146, 1.151-1.160, 1.176-1.186, 1.197-1.203, 1.277-1.283, 1.486, 1.495, 1.497, 1.505-1.506, 1.511, 2.11, 2.170-2.176, 2.303-2.314, 2.340-2.341, 2.459-2.460, 2.532-2.540, 3.12, 4.317-4.558, 4.561 |
Tagged with subjects: • Hesiod • Hesiod, • Hesiod, allusions to • Hesiod, myth of the races in, • Virgil, and Hesiod • labor, in Hesiod
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 231, 232, 234, 235, 251, 253, 254; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 296; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 1, 11, 27, 38, 59, 60, 61, 62, 63, 64, 65, 66, 67, 70, 107, 111, 117, 140, 161, 162, 184, 205, 207, 219, 249, 252, 274; Gee (2013), Aratus and the Astronomical Tradition, 46, 48; Keith and Myers (2023), Vergil and Elegy. 12, 66, 68, 70, 182, 356; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 43; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 99; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 7; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 191; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 106
1.5 hinc canere incipiam. Vos, o clarissima mundi
1.62 Deucalion vacuum lapides iactavit in orbem, 1.63 unde homines nati, durum genus. Ergo age, terrae
1.121 officiunt aut umbra nocet. Pater ipse colendi 1.122 haud facilem esse viam voluit, primusque per artem 1.123 movit agros curis acuens mortalia corda 1.124 nec torpere gravi passus sua regna veterno.
1.127 fas erat: in medium quaerebant ipsaque tellus 1.128 omnia liberius nullo poscente ferebat.
1.130 praedarique lupos iussit pontumque moveri,
1.139 tum laqueis captare feras et fallere visco 1.140 inventum et magnos canibus circumdare saltus; 1.141 atque alius latum funda iam verberat amnem 1.142 alta petens, pelagoque alius trahit humida lina; 1.143 tum ferri rigor atque argutae lamina serrae,— 1.144 nam primi cuneis scindebant fissile lignum 1.145 tum variae venere artes. Labor omnia vicit 1.146 inprobus et duris urgens in rebus egestas.
1.151 esset robigo segnisque horreret in arvis 1.152 carduus; intereunt segetes, subit aspera silva, 1.153 lappaeque tribolique, interque nitentia culta 1.154 infelix lolium et steriles domitur avenae. 1.155 Quod nisi et adsiduis herbam insectabere rastris, 1.156 et sonitu terrebis aves, et ruris opaci 1.157 falce premes umbras votisque vocaveris imbrem, 1.158 heu magnum alterius frustra spectabis acervum, 1.159 concussaque famem in silvis solabere quercu. 1.160 Dicendum et, quae sint duris agrestibus arma,
1.176 Possum multa tibi veterum praecepta referre, 1.177 ni refugis tenuisque piget cognoscere curas. 1.178 Area cum primis ingenti aequanda cylindro 1.179 et vertenda manu et creta solidanda tenaci, 1.180 ne subeant herbae neu pulvere victa fatiscat, 1.181 tum variae inludant pestes: saepe exiguus mus 1.182 sub terris posuitque domos atque horrea fecit, 1.183 aut oculis capti fodere cubilia talpae, 1.184 inventusque cavis bufo et quae plurima terrae 1.185 monstra ferunt, populatque ingentem farris acervum 1.186 curculio atque inopi metuens formica senectae.
1.197 Vidi lecta diu et multo spectata labore 1.198 degenerare tamen, ni vis humana quot annis 1.199 maxima quaeque manu legeret. Sic omnia fatis 1.200 in peius ruere ac retro sublapsa referri, 1.201 non aliter, quam qui adverso vix flumine lembum 1.202 remigiis subigit, si bracchia forte remisit, 1.203 atque illum in praeceps prono rapit alveus amni.
1.277 felicis operum. Quintam fuge: pallidus Orcus 1.278 Eumenidesque satae; tum partu Terra nefando 1.279 Coeumque Iapetumque creat saevumque Typhoea 1.280 et coniuratos caelum rescindere fratres. 1.281 Ter sunt conati inponere Pelio Ossam 1.282 scilicet, atque Ossae frondosum involvere Olympum; 1.283 ter pater exstructos disiecit fulmine montis.
1.486 per noctem resonare lupis ululantibus urbes.
1.495 exesa inveniet scabra robigine pila
1.497 grandiaque effossis mirabitur ossa sepulchris.
1.505 quippe ubi fas versum atque nefas: tot bella per orbem,
1.506 tam multae scelerum facies; non ullus aratro
1.511 arma ferunt; saevit toto Mars inpius orbe;
2.11 sponte sua veniunt camposque et flumina late
2.170 Scipiadas duros bello et te, maxume Caesar, 2.171 qui nunc extremis Asiae iam victor in oris 2.172 inbellem avertis Romanis arcibus Indum. 2.173 Salve, magna parens frugum, Saturnia tellus, 2.174 magna virum; tibi res antiquae laudis et artem 2.175 ingredior, sanctos ausus recludere fontis, 2.176 Ascraeumque cano Romana per oppida carmen.
2.303 nam saepe incautis pastoribus excidit ignis, 2.304 qui furtim pingui primum sub cortice tectus 2.305 robora conprendit frondesque elapsus in altas 2.306 ingentem caelo sonitum dedit; inde secutus 2.307 per ramos victor perque alta cacumina regnat 2.308 et totum involvit flammis nemus et ruit atram 2.309 ad caelum picea crassus caligine nubem, 2.310 praesertim si tempestas a vertice silvis 2.311 incubuit glomeratque ferens incendia ventus. 2.312 Hoc ubi, non a stirpe valent caesaeque reverti 2.313 possunt atque ima similes revirescere terra; 2.314 infelix superat foliis oleaster amaris.
2.340 cum primae lucem pecudes hausere virumque 2.341 terrea progenies duris caput extulit arvis,
2.459 agricolas! quibus ipsa procul discordibus armis 2.460 fundit humo facilem victum iustissima tellus.
2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis, 2.538 aureus hanc vitam in terris Saturnus agebat; 2.539 necdum etiam audierant inflari classica, necdum 2.540 inpositos duris crepitare incudibus enses.
3.12 primus Idumaeas referam tibi, Mantua, palmas,
4.317 Pastor Aristaeus fugiens Peneia Tempe, 4.318 amissis, ut fama, apibus morboque fameque, 4.319 tristis ad extremi sacrum caput adstitit amnis 4.320 multa querens atque hac adfatus voce parentem: 4.321 “Mater, Cyrene mater, quae gurgitis huius 4.322 ima tenes, quid me praeclara stirpe deorum, 4.323 si modo, quem perhibes, pater est Thymbraeus Apollo, 4.324 invisum fatis genuisti? aut quo tibi nostri 4.325 pulsus amor? quid me caelum sperare iubebas? 4.326 En etiam hunc ipsum vitae mortalis honorem, 4.327 quem mihi vix frugum et pecudum custodia sollers 4.328 omnia temptanti extuderat, te matre relinquo. 4.329 Quin age et ipsa manu felices erue silvas, 4.330 fer stabulis inimicum ignem atque interfice messes, 4.331 ure sata et validam in vites molire bipennem, 4.332 tanta meae si te ceperunt taedia laudis.” 4.333 At mater sonitum thalamo sub fluminis alti 4.334 sensit. Eam circum Milesia vellera Nymphae 4.335 carpebant hyali saturo fucata colore, 4.336 drymoque Xanthoque Ligeaque Phyllodoceque, 4.337 caesariem effusae nitidam per candida colla, 4.338 Nesaee Spioque Thaliaque Cymodoceque, 4.339 Cydippeque et flava Lycorias, altera virgo, 4.340 altera tum primos Lucinae experta labores, 4.341 Clioque et Beroe soror, Oceanitides ambae, 4.342 ambae auro, pictis incinctae pellibus ambae, 4.343 atque Ephyre atque Opis et Asia Deiopea 4.344 et tandem positis velox Arethusa sagittis. 4.345 Inter quas curam Clymene narrabat iem 4.346 Vulcani Martisque dolos et dulcia furta, 4.347 aque Chao densos divum numerabat amores 4.348 carmine quo captae dum fusis mollia pensa 4.349 devolvunt, iterum maternas impulit aures 4.350 luctus Aristaei, vitreisque sedilibus omnes 4.351 obstipuere; sed ante alias Arethusa sorores 4.352 prospiciens summa flavum caput extulit unda 4.353 et procul: “O gemitu non frustra exterrita tanto, 4.354 Cyrene soror, ipse tibi, tua maxima cura, 4.355 tristis Aristaeus Penei genitoris ad undam 4.356 stat lacrimans et te crudelem nomine dicit.” 4.357 Huic percussa nova mentem formidine mater, 4.358 “duc, age, duc ad nos; fas illi limina divum 4.359 tangere,” ait. Simul alta iubet discedere late 4.360 flumina, qua iuvenis gressus inferret. At illum 4.361 curvata in montis faciem circumstetit unda 4.362 accepitque sinu vasto misitque sub amnem. 4.363 Iamque domum mirans genetricis et umida regna 4.364 speluncisque lacus clausos lucosque sotes 4.365 ibat et ingenti motu stupefactus aquarum 4.366 omnia sub magna labentia flumina terra 4.367 spectabat diversa locis, Phasimque Lycumque 4.368 et caput, unde altus primum se erumpit Enipeus 4.369 unde pater Tiberinus et unde Aniena fluenta 4.370 saxosusque sos Hypanis Mysusque Caicus, 4.371 et gemina auratus taurino cornua vultu 4.372 Eridanus, quo non alius per pinguia culta 4.373 in mare purpureum violentior effluit amnis. 4.374 Postquam est in thalami pendentia pumice tecta 4.375 perventum et nati fletus cognovit ies 4.376 Cyrene, manibus liquidos dant ordine fontes 4.377 germanae tonsisque ferunt mantelia villis; 4.378 pars epulis onerant mensas et plena reponunt 4.379 pocula, Panchaeis adolescunt ignibus arae; 4.380 et mater, “Cape Maeonii carchesia Bacchi: 4.381 Oceano libemus,” ait. Simul ipsa precatur 4.382 Oceanumque patrem rerum Nymphasque sorores 4.383 centum quae silvas, centum quae flumina servant. 4.384 Ter liquido ardentem perfundit nectare Vestam, 4.385 ter flamma ad summum tecti subiecta reluxit. 4.386 Omine quo firmans animum sic incipit ipsa: 4.387 “Est in Carphatio Neptuni gurgite vates 4.388 caeruleus Proteus, magnum qui piscibus aequor 4.389 et iuncto bipedum curru metitur equorum. 4.390 Hic nunc Emathiae portus patriamque revisit 4.391 Pallenen, hunc et Nymphae veneramur et ipse 4.392 grandaevus Nereus; novit namque omnia vates, 4.393 quae sint, quae fuerint, quae mox ventura trahantur; 4.394 quippe ita Neptuno visum est, immania cuius 4.395 armenta et turpes pascit sub gurgite phocas. 4.396 Hic tibi, nate, prius vinclis capiendus, ut omnem 4.397 expediat morbi causam eventusque secundet. 4.398 Nam sine vi non ulla dabit praecepta, neque illum 4.399 orando flectes; vim duram et vincula capto 4.400 tende; doli circum haec demum frangentur ies. 4.401 Ipsa ego, te, medios cum sol accenderit aestus, 4.402 cum sitiunt herbae et pecori iam gratior umbra est, 4.403 in secreta senis ducam, quo fessus ab undis 4.404 se recipit, facile ut somno adgrediare iacentem. 4.405 Verum ubi correptum manibus vinclisque tenebis, 4.406 tum variae eludent species atque ora ferarum 4.407 Fiet enim subito sus horridus atraque tigris 4.408 squamosusque draco et fulva cervice leaena, 4.409 aut acrem flammae sonitum dabit atque ita vinclis 4.410 excidet, aut in aquas tenues dilapsus abibit. 4.411 Sed quanto ille magis formas se vertet in omnes, 4.412 tanto, nate, magis contende tenacia vincla, 4.413 donec talis erit mutato corpore, qualem 4.414 videris, incepto tegeret cum lumina somno.” 4.415 Haec ait et liquidum ambrosiae defundit odorem, 4.416 quo totum nati corpus perduxit; at illi 4.417 dulcis compositis spiravit crinibus aura 4.418 atque habilis membris venit vigor. Est specus ingens 4.419 exesi latere in montis, quo plurima vento 4.420 cogitur inque sinus scindit sese unda reductos, 4.421 deprensis olim statio tutissima nautis; 4.422 intus se vasti Proteus tegit obice saxi. 4.423 Hic iuvenem in latebris aversum a lumine Nympha 4.424 collocat; ipsa procul nebulis obscura resistit. 4.425 Iam rapidus torrens sitientes Sirius Indos 4.426 ardebat, caelo et medium sol igneus orbem 4.427 hauserat; arebant herbae et cava flumina siccis 4.428 faucibus ad limum radii tepefacta coquebant: 4.429 cum Proteus consueta petens e fluctibus antra 4.430 ibat; eum vasti circum gens umida ponti 4.431 exsultans rorem late dispergit amarum. 4.432 Sternunt se somno diversae in litore phocae. 4.433 Ipse, velut stabuli custos in montibus olim, 4.434 vesper ubi e pastu vitulos ad tecta reducit, 4.435 auditisque lupos acuunt balatibus agni, 4.436 considit scopulo medius numerumque recenset. 4.437 Cuius Aristaeo quoniam est oblata facultas, 4.438 vix defessa senem passus componere membra 4.439 cum clamore ruit magno manicisque iacentem 4.440 occupat. Ille suae contra non immemor artis 4.441 omnia transformat sese in miracula rerum, 4.442 ignemque horribilemque feram fluviumque liquentem. 4.443 Verum ubi nulla fugam reperit fallacia, victus 4.444 in sese redit atque hominis tandem ore locutus: 4.445 “Nam quis te, iuvenum confidentissime, nostras 4.446 iussit adire domos? Quidve hinc petis?” inquit. At ille: 4.447 “Scis, Proteu, scis ipse; neque est te fallere quicquam 4.448 sed tu desine velle. Deum praecepta secuti 4.449 venimus hinc lapsis quaesitum oracula rebus.” 4.450 Tantum effatus. Ad haec vates vi denique multa 4.451 ardentes oculos intorsit lumine glauco 4.452 et graviter frendens sic fatis ora resolvit. 4.453 “Non te nullius exercent numinis irae; 4.454 magna luis commissa: tibi has miserabilis Orpheus 4.455 haudquaquam ob meritum poenas, ni fata resistant, 4.456 suscitat et rapta graviter pro coniuge saevit. 4.457 Illa quidem, dum te fugeret per flumina praeceps, 4.458 immanem ante pedes hydrum moritura puella 4.459 servantem ripas alta non vidit in herba. 4.460 At chorus aequalis Dryadum clamore supremos 4.461 implerunt montes; flerunt Rhodopeiae arces 4.462 altaque Pangaea et Rhesi mavortia tellus 4.463 atque Getae atque Hebrus et Actias Orithyia. 4.464 Ipse cava solans aegrum testudine amorem 4.465 te, dulcis coniunx, te solo in litore secum, 4.466 te veniente die, te decedente canebat. 4.467 Taenarias etiam fauces, alta ostia Ditis, 4.468 et caligantem nigra formidine lucum 4.469 ingressus manesque adiit regemque tremendum 4.470 nesciaque humanis precibus mansuescere corda. 4.471 At cantu commotae Erebi de sedibus imis 4.472 umbrae ibant tenues simulacraque luce carentum, 4.473 quam multa in foliis avium se milia condunt 4.474 vesper ubi aut hibernus agit de montibus imber, 4.475 matres atque viri defunctaque corpora vita 4.476 magimum heroum, pueri innuptaeque puellae, 4.477 impositique rogis iuvenes ante ora parentum, 4.478 quos circum limus niger et deformis harundo 4.479 Cocyti tardaque palus inamabilis unda 4.480 alligat et noviens Styx interfusa coercet. 4.481 Quin ipsae stupuere domus atque intima Leti 4.482 tartara caeruleosque implexae crinibus angues 4.483 Eumenides, tenuitque inhians tria Cerberus ora 4.484 atque Ixionii vento rota constitit orbis. 4.485 Iamque pedem referens casus evaserat omnes; 4.486 redditaque Eurydice superas veniebat ad auras, 4.487 pone sequens, namque hanc dederat Proserpina legem, 4.488 cum subita incautum dementia cepit amantem, 4.489 ignoscenda quidem, scirent si ignoscere manes. 4.490 Restitit Eurydicenque suam iam luce sub ipsa 4.491 immemor heu! victusque animi respexit. Ibi omnis 4.492 effusus labor atque immitis rupta tyranni 4.493 foedera, terque fragor stagnis auditus Avernis. 4.494 Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495 quis tantus furor? En iterum crudelia retro 4.496 Fata vocant, conditque natantia lumina somnus. 4.497 Iamque vale: feror ingenti circumdata nocte 4.498 invalidasque tibi tendens, heu non tua, palmas!” 4.499 dixit et ex oculis subito, ceu fumus in auras 4.500 commixtus tenues, fugit diversa, neque illum, 4.501 prensantem nequiquam umbras et multa volentem 4.502 dicere, praeterea vidit, nec portitor Orci 4.503 amplius obiectam passus transire paludem. 4.504 Quid faceret? Quo se rapta bis coniuge ferret? 4.505 Quo fletu Manis, quae numina voce moveret? 4.506 Illa quidem Stygia nabat iam frigida cumba. 4.507 Septem illum totos perhibent ex ordine menses 4.508 rupe sub aeria deserti ad Strymonis undam 4.509 flesse sibi et gelidis haec evolvisse sub antris 4.510 mulcentem tigres et agentem carmine quercus; 4.511 qualis populea maerens philomela sub umbra 4.512 amissos queritur fetus, quos durus arator 4.513 observans nido implumes detraxit; at illa 4.514 flet noctem ramoque sedens miserabile carmen 4.515 integrat et maestis late loca questibus implet. 4.516 Nulla Venus, non ulli animum flexere hymenaei. 4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres 4.521 inter sacra deum nocturnique orgia Bacchi 4.522 discerptum latos iuvenem sparsere per agros. 4.523 Tum quoque marmorea caput a cervice revulsum 4.524 gurgite cum medio portans Oeagrius Hebrus 4.525 volveret, Eurydicen vox ipsa et frigida lingua 4.526 “ah miseram Eurydicen!” anima fugiente vocabat: 4.527 “Eurydicen” toto referebant flumine ripae.” 4.528 Haec Proteus, et se iactu dedit aequor in altum, 4.529 quaque dedit, spumantem undam sub vertice torsit. 4.530 At non Cyrene; namque ultro adfata timentem: 4.531 “Nate, licet tristes animo deponere curas. 4.532 Haec omnis morbi causa; hinc miserabile Nymphae, 4.533 cum quibus illa choros lucis agitabat in altis, 4.534 exitium misere apibus. Tu munera supplex 4.535 tende petens pacem et faciles venerare Napaeas; 4.536 namque dabunt veniam votis irasque remittent. 4.537 Sed modus orandi qui sit, prius ordine dicam. 4.538 Quattuor eximios praestanti corpore tauros, 4.539 qui tibi nunc viridis depascunt summa Lycaei, 4.540 delige et intacta totidem cervice iuvencas. 4.541 Quattuor his aras alta ad delubra dearum 4.542 constitue et sacrum iugulis demitte cruorem, 4.543 corporaque ipsa boum frondoso desere luco. 4.544 Post, ubi nona suos Aurora ostenderit ortus, 4.545 inferias Orphei Lethaea papavera mittes 4.546 et nigram mactabis ovem lucumque revises: 4.547 placatam Eurydicen vitula venerabere caesa.” 4.548 Haud mora; continuo matris praecepta facessit; 4.549 ad delubra venit, monstratas excitat aras, 4.550 quattuor eximios praestanti corpore tauros 4.551 ducit et intacta totidem cervice iuvencas. 4.552 Post, ubi nona suos Aurora induxerat ortus, 4.553 inferias Orphei mittit lucumque revisit. 4.554 Hic vero subitum ac dictu mirabile monstrum 4.555 adspiciunt, liquefacta bou