1. Hebrew Bible, Song of Songs, 8.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • epithalamia (wedding hymns) • title, of hymns and psalms
Found in books: Berglund Crostini and Kelhoffer (2022) 525; Lieber (2014) 71
8.5. מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃''. None | 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth.''. None |
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2. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heavenly hymns • hymn
Found in books: Reif (2006) 82, 108; Rowland (2009) 251
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃''. None | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.''. None |
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3. Hebrew Bible, Exodus, 15.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus, plural hymns • Exodus, thanksgiving hymns • On the Contemplative Life, unspecified hymns, • Taylor, J. E., Philos use of the plural hymns • epithalamia (wedding hymns) • hymn • hymns • Ḥiyya bar Abba (R.), Hymn
Found in books: Fishbane (2003) 64; Geljon and Runia (2013) 175; Jonquière (2007) 177; Kraemer (2010) 89, 90, 97, 99, 105, 107; Lieber (2014) 8
15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃' '. None | 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.' '. None |
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4. Hebrew Bible, Job, 38.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hymn • Hymn to the Creator
Found in books: Allen and Dunne (2022) 33; Tefera and Stuckenbruck (2021) 51
38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃''. None | 38.7. When the morning stars sang together, And all the sons of God shouted for joy?''. None |
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5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hymn to the Creator • Zeus, Cleanthes, Hymn • epithalamia (wedding hymns)
Found in books: Allen and Dunne (2022) 33; Lieber (2014) 348, 358; Potter Suh and Holladay (2021) 633
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6. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hymn of Creation • hymn • hymn of praise • hymns • hymns, early Christian • hymns, in New Testament • Ḥiyya bar Abba (R.), Hymn
Found in books: Alikin (2009) 129; Allen and Dunne (2022) 6; Berglund Crostini and Kelhoffer (2022) 453; Corley (2002) 73; Esler (2000) 781; Fishbane (2003) 64; Klein and Wienand (2022) 174
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7. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heavenly hymns • hymns
Found in books: Janowitz (2002b) 67; Rowland (2009) 271
6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃''. None | 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.''. None |
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8. Hesiod, Works And Days, 1-20, 29, 121-126, 141, 156-173, 178-179, 202-211, 582-596, 618-623, 635-638, 646-662, 668 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Homeric Hymn to Dionysus • Homeric Hymn to Hermes • Homeric Hymns, Demeter • Hymn to Demeter • Hymn to Zeus (Orphic) • hymn • hymn, • hymns • poetry/poetic performance, Homeric Hymn to Apollo • songs and music, hymns
Found in books: Borg (2008) 390, 397; Bowie (2021) 299; Eidinow and Kindt (2015) 87, 153; Gagné (2020) 232; Iribarren and Koning (2022) 24, 122, 279, 280; Kirichenko (2022) 75, 76, 87, 145; Mikalson (2010) 23; Petrovic and Petrovic (2016) 120; Shilo (2022) 13; Tor (2017) 83, 86; Álvarez (2019) 57, 119
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
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.
29. νείκεʼ ὀπιπεύοντʼ ἀγορῆς ἐπακουὸν ἐόντα.
12
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—,
14
1. τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται,
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.
16
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
17
1. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην,
172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν
173. τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
178. φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·
179. ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν.
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
1. νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει.
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. 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.
635. ὅς ποτε καὶ τῇδʼ ἦλθε, πολὺν διὰ πόντον ἀνύσσας, 636. Κύμην Αἰολίδα προλιπών, ἐν νηὶ μελαίνῃ· 637. οὐκ ἄφενος φεύγων οὐδὲ πλοῦτόν τε καὶ ὄλβον, 638. ἀλλὰ κακὴν πενίην, τὴν Ζεὺς ἄνδρεσσι δίδωσιν·
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.
668. ἢ Ζεὺς ἀθανάτων βασιλεὺς ἐθέλῃσιν ὀλέσσαι· '. 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
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
29. Your heart to shrink from work and make you gaze
12
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
14
1. Through foolishness, unable to forbear
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
16
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
17
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
178. Far from the other gods, for Zeus, who reign
179. Over gods and men, had cut away the cord
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
1. For men: against all evil there shall be
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 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
635. That’s pasture-fed, uncalved, or else I pine 636. For new-born kids. Contented with my feast, 637. I sit and drink the wine, so sparkling, 638. Facing the strong west wind, there in the shade,
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
668. To flee Orion’s rain, the Pleiade '. None |
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9. Hesiod, Theogony, 9-21, 23-37, 39-52, 64, 71-74, 79-115, 120, 126-133, 160-182, 192, 195-201, 205, 233, 385, 403, 406, 411-452, 460, 463-467, 478-479, 482-484, 491-493, 495, 497, 823-835, 881-929, 934, 969, 978, 1003-1008, 1018 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aigina, Aiginetans, hymn to • Homeric Hymn to Apollo • Homeric Hymn to Demeter • Homeric Hymn to Dionysus • Homeric Hymn to Hermes • Homeric Hymn to Pan • Homeric Hymn to Pythian Apollo • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, and epiphany • Homeric hymns • Hymn to Zeus (Orphic) • Papyri Graecae Magicae Hymns • hymn • hymns • hymns,- Greek • hymns,- magical • poetry/poetic performance, Homeric Hymn to Apollo • songs and music, hymns
Found in books: Borg (2008) 393; Bortolani et al (2019) 46, 59, 240, 252; Eidinow and Kindt (2015) 84, 86, 87, 93, 371, 379, 380; Folit-Weinberg (2022) 97; Iribarren and Koning (2022) 23, 24, 108, 109, 143, 144, 201; Iricinschi et al. (2013) 224; Kirichenko (2022) 67, 71, 87, 188, 189, 190; Konig (2022) 26; Kowalzig (2007) 203; Laemmle (2021) 220; Pachoumi (2017) 92, 155; Pirenne-Delforge and Pironti (2022) 18, 73, 78, 81; Tor (2017) 77, 79, 82, 83, 86, 94, 102; Trapp et al (2016) 83; Álvarez (2019) 57, 59
9. ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ, 10. ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι,'11. 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 1
9. Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 20. Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν 21. ἄλλων τʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων.
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. 2
9. ὣς ἔφασαν κοῦραι μεγάλου Διὸς ἀρτιέπειαι· 30. καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον 31. δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32. θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. 33. καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, 34. σφᾶς δʼ αὐτὰς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδειν. 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, 3
9. φωνῇ ὁμηρεῦσαι· τῶν δʼ ἀκάματος ῥέει αὐδὴ 40. ἐκ στομάτων ἡδεῖα· γελᾷ δέ τε δώματα πατρὸς 41. 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, 4
9. ὅσσον φέρτατός ἐστι θεῶν κράτεί τε μέγιστος. 50. αὖτις δʼ ἀνθρώπων τε γένος κρατερῶν τε Γιγάντων 51. ὑμνεῦσαι τέρπουσι Διὸς νόον ἐντὸς Ὀλύμπου 52. Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο.
64. πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν
71. 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. 7
9. Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων. 80. ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ. 81. 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 8
9. βλαπτομένοις ἀγορῆφι μετάτροπα ἔργα τελεῦσι
90. ῥηιδίως, μαλακοῖσι παραιφάμενοι ἐπέεσσιν.
91. 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
9
9. ἄζηται κραδίην ἀκαχήμενος, αὐτὰρ ἀοιδὸς 100. Μουσάων θεράπων κλέεα προτέρων ἀνθρώπων 101. 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 10
9. καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θυίων, 110. ἄστρα τε λαμπετόωντα καὶ οὐρανὸς εὐρὺς ὕπερθεν 111. οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων 112. ὥς τʼ ἄφενος δάσσαντο καὶ ὡς τιμὰς διέλοντο 113. ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον. 114. ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι 115. ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν.
120. ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι,
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. 12
9. γείνατο δʼ Οὔρεα μακρά, θεῶν χαρίεντας ἐναύλους, 130. Νυμφέων, αἳ ναίουσιν ἀνʼ οὔρεα βησσήεντα. 131. ἣ δὲ καὶ ἀτρύγετον πέλαγος τέκεν, οἴδματι θυῖον, 132. Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα 133. Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην,
160. στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. 161. αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος 162. τεῦξε μέγα δρέπανον καὶ ἐπέφραδε παισὶ φίλοισιν· 163. εἶπε δὲ θαρσύνουσα, φίλον τετιημένη ἦτορ· 1
64. 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 16
9. ἂψ αὖτις μύθοισι προσηύδα μητέρα κεδνήν· 170. μῆτερ, ἐγώ κεν τοῦτό γʼ ὑποσχόμενος τελέσαιμι 1
71. 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 17
9. σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην 180. μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς 181. ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι 182. ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός· 1
92. ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 1
95. ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 1
96. ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 1
97. κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ 1
98. θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις· 1
9
9. Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200. ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201. τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς
205. παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε
233. Νηρέα δʼ ἀψευδέα καὶ ἀληθέα γείνατο Πόντος,
385. καὶ Κράτος ἠδὲ Βίην ἀριδείκετα γείνατο τέκνα,
403. ἐξετέλεσσʼ· αὐτὸς δὲ μέγα κρατεῖ ἠδὲ ἀνάσσει.
406. Λητὼ κυανόπεπλον ἐγείνατο, μείλιχον αἰεί,
411. ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων 412. Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 413. μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 414. ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415. ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416. καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417. ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418. κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 41
9. ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420. καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422. καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 4
23. 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. 42
9. ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430. ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431. ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432. ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433. νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434. ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435. ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436. ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437. νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438. ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 43
9. ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440. καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441. εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442. ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443. ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444. ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445. βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446. ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447. ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448. οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 44
9. πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450. θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451. ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452. οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί.
460. νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο,
463. πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 4
64. 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.
478. ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 47
9. Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη
482. πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483. ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484. Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 4
91. τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 4
92. καρπαλίμως δʼ ἄρʼ ἔπειτα μένος καὶ φαίδιμα γυῖα 4
93. ηὔξετο τοῖο ἄνακτος· ἐπιπλομένων δʼ ἐνιαυτῶν 4
95. ὃν γόνον ἄψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης 4
97. πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν· 8
23. 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· 82
9. φωναὶ δʼ ἐν πάσῃσιν ἔσαν δεινῇς κεφαλῇσι 830. παντοίην ὄπʼ ἰεῖσαι ἀθέσφατον· ἄλλοτε μὲν γὰρ 831. 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.
881. 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 88
9. τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 8
90. αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 8
91. Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 8
92. τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 8
93. ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 8
94. ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 8
95. πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 8
96. ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 8
97. αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 8
98. ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 8
9
9. ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν,
900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε.
901. 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,
90
9. Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν·
910. τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων
911. λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται.
912. αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν,
913. ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς
914. ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς.
915. μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο,
916. ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο
917. ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς.
918. Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν,
91
9. ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων,
920. γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα.
921. λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
922. ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε
9
23. 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,
92
9. Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο,
92
9. Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα
92
9. ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν,
92
9. αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης·
92
9. αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο
92
9. δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ.
92
9. ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων
92
9. ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων·
92
9. ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν
92
9. ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν.
92
9. ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων
92
9. κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην
92
9. κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ,
92
9. κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε
92
9. πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο.
92
9. πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων,
92
9. σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν.
92
9. συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν
92
9. τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων
92
9. Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ.
92
9. ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων.
934. ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε
96
9. Δημήτηρ μὲν Πλοῦτον ἐγείνατο, δῖα θεάων,
978. γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ.
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
1018. γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. '. None | 9. They wander through the night, all veiled about 10. With heavy mist and lovely songs sing out'11. 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, 1
9. And fair Dione, Leto, Iapeto 20. And crafty Cronos, Eos, Helio 21. The mighty, bright Selene, Oceanos, Ge,
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, 2
9. Mere wretched bellies, we know how to tell 30. False things that yet seem true, but we know well 31. How to speak truth at will.” Thus fluidly 32. Spoke Zeus’s daughters. Then they gave to me 33. A sturdy laurel shoot, plucked from the ground, 34. A wondrous thing, and breathed a sacred sound 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 3
9. However, such a topic? Let me start 40. With the Muses, who enliven the great heart 41. 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 4
9. Through the immortals’ homes. They glorify, 50. With their undying voice, the gods on high - 51. Those whom both Earth and Heaven have created 52. And those who followed them and have donated
64. With wise Zeus in his holy bed, away
71. 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 7
9. Rose up. They to their father made their way, 80. With lightning and with thunder holding sway 81. 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 8
9. of all the Muses is Calliope
90. Because the kings blest by divinity
91. 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
9
9. The problem in assembly easily, 100. Employing gentle words persuasively, 101. 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 10
9. And sick at heart, but singers, ministering 110. To the Muses, of their ancestors will sing 111. And all the deeds that they’ve performed so well, 112. And all the gods who in Olympus dwell: 113. At once they then forget their heaviness – 114. Such is the precious gift of each goddess. 115. Hail, Zeus’s progeny, and give to me
120. Tell how the gods and Earth first came to be,
126. To many-valed Olympus found their way. 127. Therefore, Olympian Muses, tell to me, 128. From the beginning, how each came to be. 12
9. First Chaos came, then wide Earth, ever-sound 130. Foundations of the gods who on snow-bound 131. Olympus dwell, then, swathed in murkine 132. Beneath the wide-pathed Earth, came Tartarus, 133. Then Eros, fairest of the deathless ones,
160. The only thing that made them stand apart 161. 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 1
64. 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 16
9. Was dangerous – of arms they had five score, 170. Sprung from their shoulders ; fifty heads, what’s more, 1
71. 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. 17
9. But vast Earth groaned aloud in her distre 180. And so devised a piece of cleverness, 181. An evil ruse: a mass of flint she made 182. And of it shaped a sickle, then relayed 1
92. And in an ambush set her child apart 1
95. To couple, lay with Earth. Cronus revealed 1
96. Himself from where he had been well concealed, 1
97. Stretched out one hand and with the other gripped 1
98. The great, big, jagged sickle and then ripped 1
9
9. His father’s genitals off immediately 200. And cast them down, nor did they fruitlessly 201. Descend behind him, because Earth conceived
205. And when the flinty sickle’s work was done,
233. of punishment would follow. Night gave breath
385. The Haliacmon, the Heptaporus,
403. Ianeira, Perseis, soft-eyed Pluto,
406. The saffron-clad, the charming Calypso,
411. In fact three thousand of them, every one 412. Neat-ankled, spread through his dominion, 413. Serving alike the earth and mighty seas, 414. And all of them renowned divinities. 415. They have as many brothers, thundering 416. As on they flow, begotten by the king 417. of seas on Tethys. Though it’s hard to tell 418. Their names, yet they are known from where they dwell. 41
9. Hyperion lay with Theia, and she thu 420. Bore clear Selene and great Heliu 421. And Eos shining on all things on earth 422. And on the gods who dwell in the wide berth 4
23. 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 42
9. And Notus, born of two divinities. 430. The star Eosphorus came after these, 431. Birthed by Eugeneia, ‘Early-Born’, 432. Who came to be the harbinger of Dawn, 433. And heaven’s gleaming stars far up above. 434. And Ocean’s daughter Styx was joined in love 435. To Pelias – thus trim-ankled Victory 436. And Zeal first saw the light of day; and she 437. Bore Strength and Force, both glorious children: they 438. Dwell in the house of Zeus; they’ve no pathway 43
9. Or dwelling that’s without a god as guide, 440. And ever they continue to reside 441. With Zeus the Thunderer; thus Styx had planned 442. That day when Lightning Zeus sent a command 443. That all the gods to broad Olympus go 444. And said that, if they helped him overthrow 445. The Titans, then he vowed not to bereave 446. Them of their rights but they would still receive 447. The rights they’d had before, and, he explained, 448. To those who under Cronus had maintained 44
9. No rights or office he would then entrust 450. Those very privileges, as is just. 451. So deathless Styx, with all her progeny, 452. Was first to go, through the sagacity
460. Dark-gowned Leto, so full of gentlene
463. Phoebe brought forth Asterie, aptly named, 4
64. 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
478. Her grievously and neither did he cheat 47
9. Her of what those erstwhile divinities,
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, 4
91. Themselves for deadly battle, there she’ll be 4
92. To grant to those she chooses victory 4
93. And glory. She is helpful, too, when men 4
95. To see the strongest gain the victory 4
97. Ennobling his parents. She aids, too, 8
23. 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 82
9. As bronze; the mortals whom he seizes he 830. Holds fast: indeed he’s earned the enmity 831. 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:
881. 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 88
9. Her youngest child Typhoeus with the aid 8
90. of golden Aphrodite, who had bade 8
91. Her lie with Tartarus. In everything 8
92. He did the lad was strong, untiring 8
93. When running, and upon his shoulders spread 8
94. A hundred-headed dragon, full of dread, 8
95. Its dark tongues flickering, and from below 8
96. His eyes a flashing flame was seen to glow; 8
97. And from each head shot fire as he glared 8
98. And from each head unspeakable voices blared: 8
9
9. Sometimes a god could understand the sound
900. They made, but sometimes, echoing around,
901. 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
90
9. Had Zeus not quickly seen it: mightily
910. And hard he thundered so that terribly
911. The earth resounded, as did Tartarus,
912. Wide Heaven and the streams of Oceanus,
913. And at his feet the mighty Heaven reeled
914. As he arose. The earth groaned, thunder pealed
915. And lightning flashed, and to the dark-blue sea,
916. From them and from the fiery prodigy,
917. The scorching winds and blazing thunderbolt,
918. Came heat, the whole earth seething in revolt
91
9. With both the sky and sea, while round the strand
920. Long waves rage at the onslaught of the band
921. of gods. An endless shaking, too, arose,
922. And Hades, who has sovereignty over those
9
23. 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,
92
9. Lashed out at him and burned that prodigy,
934. And from the thunder-stricken lord a flame
96
9. So that no other god should ever hold sway,
978. Themis, who bore The Hours, Order, Right
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.
1018. For he was fearful that she just might bear '. None |
|
10. Homer, Iliad, 1.37-1.38, 2.22, 2.484-2.492, 5.387, 5.426-5.430, 14.201, 15.186-15.193, 18.395-18.399, 21.240, 21.373-21.376, 23.306-23.310, 23.315-23.348 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Amarna, hymns of • Homeric Hymn to Apollo • Homeric Hymn to Hermes • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric hymn to Demeter • Homeric verses/references used for magical purposes/in magical hymns • Hymns • Metaneira (Homeric Hymn to Demeter) • Papyri Graecae Magicae Hymns • hymn • hymns • hymns,- Greek • hymns,- magical • magical hymn to Hermes • poetry/poetic performance, Homeric Hymn to Apollo • songs and music, hymns
Found in books: Bortolani et al (2019) 161, 162, 251, 284; Edelmann-Singer et al (2020) 134; Eidinow and Kindt (2015) 87, 371, 380; Farrell (2021) 161; Griffiths (1975) 325; Iribarren and Koning (2022) 83; Kirichenko (2022) 189; Miller and Clay (2019) 50, 302; Nuno et al (2021) 133; Pachoumi (2017) 80; Pirenne-Delforge and Pironti (2022) 82; Sommerstein and Torrance (2014) 202; Tanaseanu-Döbler and von Alvensleben (2020) 389, 398; Tor (2017) 82, 94
1.37. κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.38. Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις,
2.22. τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος·
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·
5.387. χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας·
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.
14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν,
15.186. εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. 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.
18.395. ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα 18.396. μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε 18.397. κρύψαι χωλὸν ἐόντα· τότʼ ἂν πάθον ἄλγεα θυμῷ, 18.398. εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ 18.399. Εὐρυνόμη θυγάτηρ ἀψορρόου Ὠκεανοῖο.
21.240. δεινὸν δʼ ἀμφʼ Ἀχιλῆα κυκώμενον ἵστατο κῦμα, 2
1.373. παυέσθω δὲ καὶ οὗτος· ἐγὼ δʼ ἐπὶ καὶ τόδʼ ὀμοῦμαι, 2
1.374. μή ποτʼ ἐπὶ Τρώεσσιν ἀλεξήσειν κακὸν ἦμαρ, 2
1.375. μὴ δʼ ὁπότʼ ἂν Τροίη μαλερῷ πυρὶ πᾶσα δάηται 2
1.376. καιομένη, καίωσι δʼ ἀρήϊοι υἷες Ἀχαιῶν.
23.306. Ἀντίλοχʼ ἤτοι μέν σε νέον περ ἐόντʼ ἐφίλησαν 23.307. Ζεύς τε Ποσειδάων τε, καὶ ἱπποσύνας ἐδίδαξαν 23.308. παντοίας· τὼ καί σε διδασκέμεν οὔ τι μάλα χρεώ· 23.309. οἶσθα γὰρ εὖ περὶ τέρμαθʼ ἑλισσέμεν· ἀλλά τοι ἵπποι
23.315. μήτι τοι δρυτόμος μέγʼ ἀμείνων ἠὲ βίηφι· 23.316. μήτι δʼ αὖτε κυβερνήτης ἐνὶ οἴνοπι πόντῳ 23.317. νῆα θοὴν ἰθύνει ἐρεχθομένην ἀνέμοισι· 23.318. μήτι δʼ ἡνίοχος περιγίγνεται ἡνιόχοιο. 23.319. ἀλλʼ ὃς μέν θʼ ἵπποισι καὶ ἅρμασιν οἷσι πεποιθὼς 23.320. ἀφραδέως ἐπὶ πολλὸν ἑλίσσεται ἔνθα καὶ ἔνθα, 23.321. ἵπποι δὲ πλανόωνται ἀνὰ δρόμον, οὐδὲ κατίσχει· 23.322. ὃς δέ κε κέρδεα εἰδῇ ἐλαύνων ἥσσονας ἵππους, 23.323. αἰεὶ τέρμʼ ὁρόων στρέφει ἐγγύθεν, οὐδέ ἑ λήθει 23.324. ὅππως τὸ πρῶτον τανύσῃ βοέοισιν ἱμᾶσιν, 23.325. ἀλλʼ ἔχει ἀσφαλέως καὶ τὸν προὔχοντα δοκεύει. 23.326. σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει. 23.327. ἕστηκε ξύλον αὖον ὅσον τʼ ὄργυιʼ ὑπὲρ αἴης 23.328. ἢ δρυὸς ἢ πεύκης· τὸ μὲν οὐ καταπύθεται ὄμβρῳ, 23.329. λᾶε δὲ τοῦ ἑκάτερθεν ἐρηρέδαται δύο λευκὼ 23.330. ἐν ξυνοχῇσιν ὁδοῦ, λεῖος δʼ ἱππόδρομος ἀμφὶς 23.331. ἤ τευ σῆμα βροτοῖο πάλαι κατατεθνηῶτος, 23.332. ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων, 23.333. καὶ νῦν τέρματʼ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς. 23.334. τῷ σὺ μάλʼ ἐγχρίμψας ἐλάαν σχεδὸν ἅρμα καὶ ἵππους, 23.335. αὐτὸς δὲ κλινθῆναι ἐϋπλέκτῳ ἐνὶ δίφρῳ 23.336. ἦκʼ ἐπʼ ἀριστερὰ τοῖιν· ἀτὰρ τὸν δεξιὸν ἵππον 23.337. κένσαι ὁμοκλήσας, εἶξαί τέ οἱ ἡνία χερσίν. 23.338. ἐν νύσσῃ δέ τοι ἵππος ἀριστερὸς ἐγχριμφθήτω, 23.339. ὡς ἄν τοι πλήμνη γε δοάσσεται ἄκρον ἱκέσθαι 23.340. κύκλου ποιητοῖο· λίθου δʼ ἀλέασθαι ἐπαυρεῖν, 23.341. μή πως ἵππους τε τρώσῃς κατά θʼ ἅρματα ἄξῃς· 23.342. χάρμα δὲ τοῖς ἄλλοισιν, ἐλεγχείη δὲ σοὶ αὐτῷ 23.343. ἔσσεται· ἀλλὰ φίλος φρονέων πεφυλαγμένος εἶναι. 23.344. εἰ γάρ κʼ ἐν νύσσῃ γε παρεξελάσῃσθα διώκων, 23.345. οὐκ ἔσθʼ ὅς κέ σʼ ἕλῃσι μετάλμενος οὐδὲ παρέλθῃ, 23.346. οὐδʼ εἴ κεν μετόπισθεν Ἀρίονα δῖον ἐλαύνοι 23.347. Ἀδρήστου ταχὺν ἵππον, ὃς ἐκ θεόφιν γένος ἦεν, 23.348. ἢ τοὺς Λαομέδοντος, οἳ ἐνθάδε γʼ ἔτραφεν ἐσθλοί.' '. None | 1.37. to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats,
2.22. So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor,
2.484. 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,
5.387. 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,
5.426. 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
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.
15.186. 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
18.395. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus.
21.240. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 2
1.373. beyond all others? I verily am not so much at fault in thine eyes, as are all those others that are helpers of the Trojans. Howbeit I will refrain me, if so thou biddest, and let him also refrain. And I will furthermore swear this oath, never to ward off from the Trojans the day of evil, 2
1.375. nay, not when all Troy shall burn with the burning of consuming fire, and the warlike sons of the Achaeans shall be the burners thereof. But when the goddess, white-armed Hera, heard this plea, forthwith she spake unto Hephaestus, her dear son:Hephaestus, withhold thee, my glorious son; it is nowise seemly
23.306. to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not.
23.315. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.319. By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. Another man, trusting in his horses and car, 23.320. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, 23.324. heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, ' "23.325. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " "23.329. but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " '23.330. 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 23.335. car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.340. but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course, 23.345. there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place, 23.348. there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place, ' '. None |
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11. Homeric Hymns, To Aphrodite, 59-63, 67-69, 82, 84-85, 97-102, 117, 139-140, 259 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homeric Hymn to Aphrodite • Homeric Hymn to Hermes • Homeric hymn to Aphrodite, • Homeric hymns • hymn
Found in books: Bowie (2021) 540, 728; Farrell (2021) 103, 104, 171; Goldhill (2022) 33; Konig (2022) 21, 22; Lightfoot (2021) 97; Tor (2017) 94
| 59. And precinct were. She entered there, and tight 60. She shut the doors, those doors that shone so bright. 61. The Graces bathed her with the oil that’s seen 62. Upon the deathless gods with heavenly sheen, 63. Fragrant and sweet. Her rich clothes they arrayed
67. She is the mother). To the high retreat 68. She came, where, fawning, grey wolves came to meet 69. Her – grim-eyed lions and speedy leopards, too,
82. He saw her and he wondered at the sight –
84. Had on a robe whose shining brilliancy 85. Capped fire, gorgeous, golden and enhanced
97. With gods). Or else a Nymph, who’s seen around 98. The pleasant woods, or one, perhaps, who’s found 99. Upon this lovely mountain way up high 100. Or in streams’ springs or grassy meadows? I'101. Will build a shrine to you, seen far away 102. Upon a peak, and on it I will lay
117. Nurtured me from a child, and that is why
139. From them much gold and woven stuff and more. 140. Take these as bride-price, then make ready for 2
59. That they are born, up from the fruitful earth '. None |
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12. Homeric Hymns, To Demeter, 260-262, 480 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Hymn to Demeter • Metaneira (Homeric Hymn to Demeter)
Found in books: Ebrey and Kraut (2022) 242; Sommerstein and Torrance (2014) 202; Tor (2017) 268, 270, 271
| 260. By reason of his nurse’s heedlessness -'261. The Woodcutter’s not stronger than a spell 262. I have and there’s a safeguard I know well
480. Also there were gathering blooms with me '. None |
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13. Homeric Hymns, To Hermes, 4, 54-59, 428 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hera, Homeric hymns • Homeric Hymn to Apollo • Homeric Hymn to Hermes • magical hymn to Hermes
Found in books: Lightfoot (2021) 92, 94; Miller and Clay (2019) 303; Pirenne-Delforge and Pironti (2022) 84; Tor (2017) 82
| 4. The herald of the gods and progeny'5
4. 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
428. Doled out to each one. First Mnemosyne, '. None |
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14. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homeric Hymn to Apollo • Homeric Hymn to Dionysos • Homeric Hymn to Hermes • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Hermes • Homeric Hymns, and symposium • Homeric hymns • Homeric verses/references used for magical purposes/in magical hymns • Hymn to Apollo • Papyri Graecae Magicae Hymns • hymn • hymns • hymns,- Egyptian • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 135, 219, 220, 254; Eidinow and Kindt (2015) 379, 482; Eisenfeld (2022) 95; Folit-Weinberg (2022) 111; Iribarren and Koning (2022) 83; Kirichenko (2022) 71; Lightfoot (2021) 95, 98, 99; Miller and Clay (2019) 83, 144; Pachoumi (2017) 79, 80, 155; Pirenne-Delforge and Pironti (2022) 274; Steiner (2001) 80, 97; Tanaseanu-Döbler and von Alvensleben (2020) 391, 397; Tor (2017) 94
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15. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Apollo, Homeric Hymn • Artemis, Homeric Hymn • Homeric Hymn to Apollo • Homeric Hymn to Hermes • Homeric Hymns, to Apollo • hymns
Found in books: Laemmle (2021) 201, 220; Lightfoot (2021) 99, 100; Sweeney (2013) 110, 158, 201; Tor (2017) 94
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16. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hymn • cletic hymns • hymn • hymn, • hymns
Found in books: Bowie (2021) 483, 723; Iribarren and Koning (2022) 84; Kirichenko (2022) 5; Lipka (2021) 75, 76; Meister (2019) 39
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17. Aeschylus, Libation-Bearers, 139 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymn • hymn, to reverent purity
Found in books: Meister (2019) 144; Petrovic and Petrovic (2016) 134
139. | 139. I invoke my father: ''. None |
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18. Xenophanes, Fragments, 1-2 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymn to Aphrodite • Hymn to Demeter • hymn,
Found in books: Bowie (2021) 202, 266; Folit-Weinberg (2022) 112
| 1. Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good.'2. What if a man win victory in swiftness of foot, or in the pentathlon, at Olympia, where is the precinct of Zeus by Pisa's springs, or in wrestling,—what if by cruel boxing or that fearful sport men call pankration he become more glorious in the citizens' eyes, and win a place of honour in the sight of all at the games, his food at the public cost from the State, and a gift to be an heirloom for him,-what if he conquer in the chariot-race,—he will not deserve all this for his portion so much as I do. Far better is our art than the strength of men and of horses! These are but thoughtless judgements, nor is it fitting to set strength before goodly art. Even if there arise a mighty boxer among a people, or one great in the pentathlon or at wrestling, or one excelling in swiftness of foot—and that stands in honour before all tasks of men at the games—the city would be none the better governed for that. It is but little joy a city gets of it if a man conquer at the games by Pisa's banks; it is not this that makes fat the store-houses of a city." '". None |
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Homeric Hymn to Hermes • Hymn to, Aphrodite • Hymn to, Apollon • Hymn to, Demeter • Hymn to, Dionysos • Hymn to, Hermes • Pindar, Hymns, • hymn • hymn of praise • hymn,
Found in books: Albrecht (2014) 52; Bowie (2021) 266, 434; Corley (2002) 22; Iribarren and Koning (2022) 278; Lightfoot (2021) 90; Tor (2017) 86
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20. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Papyri Graecae Magicae Hymns • binding hymn, of the Erinyes
Found in books: Pachoumi (2017) 133; Petrovic and Petrovic (2016) 151, 152, 163
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aigina, Aiginetans, hymn to • hymn
Found in books: Borg (2008) 384; Kowalzig (2007) 202
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22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aigina, Aiginetans, hymn to • Homeric Hymn to Dionysus • Hymn • Soter, in the Homeric Hymns • hymn • hymn, verse hymn • hymns
Found in books: Eisenfeld (2022) 121; Gagné (2020) 110, 232; Jim (2022) 28; Kowalzig (2007) 202; Meister (2019) 78; Trapp et al (2016) 57
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23. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric hymns • hymn • hymn, birth narrative • hymn, invocation
Found in books: Eisenfeld (2022) 213, 214, 215, 216, 217, 218, 219; Trapp et al (2016) 79
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24. Euripides, Hercules Furens, 687-694 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • hymn
Found in books: Borg (2008) 393; Eisenfeld (2022) 66
| 687. The maids of Delos raise their song of joy, circling round the temple gates in honor of Leto’s fair son,'688. The maids of Delos raise their song of joy, circling round the temple gates in honor of Leto’s fair son, 690. the graceful dancer; so I with my old lips will cry aloud songs of joy at your palace-doors, like the swan, aged singer; for there is a good '. None |
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25. Euripides, Hippolytus, 58-60, 447-450 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymns • Hymn • hymn, to reverent purity • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 241; Meister (2019) 45; Petrovic and Petrovic (2016) 191, 192, 193
58. ἕπεσθ' ᾄδοντες ἕπεσθε" '59. τὰν Διὸς οὐρανίαν 60. ̓́Αρτεμιν, ᾇ μελόμεσθα.' "
447. φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ"448. κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" "449. ἥδ' ἐστὶν ἡ σπείρουσα καὶ διδοῦς' ἔρον," "450. οὗ πάντες ἐσμὲν οἱ κατὰ χθόν' ἔκγονοι." "". None | 58. Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, 60. whose votaries we are. Attendants of Hippolytu
447. and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire'448. and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 450. to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, '. None |
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26. Euripides, Rhesus, 380-387, 530-531, 970-973 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric hymns • Hymn • Rhesus by pseudo-Euripides, cletic hymn, in • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 241; Liapis and Petrides (2019) 67, 68, 70; Meister (2019) 133, 170
380. καλόν, ὦ Θρῄκη,'381. σκύμνον ἔθρεψας πολίαρχον ἰδεῖν. 382. ἴδε χρυσόδετον σώματος ἀλκήν, 383. κλύε καὶ κόμπους κωδωνοκρότους 384. παρὰ πορπάκων κελαδοῦντας. 385. θεός, ὦ Τροία, θεός, αὐτὸς ̓́Αρης 386. ὁ Στρυμόνιος πῶλος ἀοιδοῦ 387. Μούσης ἥκων καταπνεῖ σε.' "
530. Πλειάδες αἰθέριαι: μέσα δ' αἰετὸς οὐρανοῦ ποτᾶται." "
970. κρυπτὸς δ' ἐν ἄντροις τῆς ὑπαργύρου χθονὸς" '971. ἀνθρωποδαίμων κείσεται βλέπων φάος, 972. Βάκχου προφήτης ὥστε Παγγαίου πέτραν 973. ᾤκησε, σεμνὸς τοῖσιν εἰδόσιν θεός. '. None | 380. Is born in Thracia ’s lion fold,'381. Whose leap shall make strong cities bleed. 382. Behold his body girt with gold, 383. And hark the pride of bells along 384. The frontlet of that targe’s hold. CHORUS. 385. A God, O Troy, a God and more! 386. of Strymon and the Muse of song,
530. Move low on the margin of heaven, 531. And the Eagle is risen and range
970. Alone for ever, in a caverned place 971. A Man yet Spirit, he shall live in light: 972. As under far Pangaion Orpheus lies, 973. Priest of great light and worshipped of the wise. '. None |
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27. Herodotus, Histories, 1.105.3, 2.50, 6.105 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, as sources • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 240; Eidinow and Kindt (2015) 371, 379, 495; Miller and Clay (2019) 38; Simon (2021) 6
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.
6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.' '. None | 1.105.3. 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 .
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. ' "
6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. "'. None |
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28. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Papyri Graecae Magicae Hymns • Verbal performance (chanting, singing, hymning, glossolalia) • hymns
Found in books: Bull Lied and Turner (2011) 386; Mikalson (2010) 23; Pachoumi (2017) 136; Tor (2017) 268
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 |
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29. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Orphic hymns • Papyri Graecae Magicae Hymns • magical hymn to Hermes
Found in books: Miller and Clay (2019) 299; Pachoumi (2017) 139
18b. ἀναγκασθῇ πρῶτον λαμβάνειν, μὴ ἐπὶ τὸ ἓν εὐθύς, ἀλλʼ ἐπʼ ἀριθμὸν αὖ τινα πλῆθος ἕκαστον ἔχοντά τι κατανοεῖν, τελευτᾶν τε ἐκ πάντων εἰς ἕν. πάλιν δὲ ἐν τοῖς γράμμασι τὸ νῦν λεγόμενον λάβωμεν. ΠΡΩ. πῶς; ΣΩ. ἐπειδὴ φωνὴν ἄπειρον κατενόησεν εἴτε τις θεὸς εἴτε καὶ θεῖος ἄνθρωπος—ὡς λόγος ἐν Αἰγύπτῳ Θεῦθ τινα τοῦτον γενέσθαι λέγων, ὃς πρῶτος τὰ φωνήεντα ἐν τῷ ἀπείρῳ κατενόησεν οὐχ ἓν ὄντα ἀλλὰ πλείω, καὶ πάλιν''. None | 18b. he must not turn immediately to the one, but must think of some number which possesses in each case some plurality, and must end by passing from all to one. Let us revert to the letters of the alphabet to illustrate this. Pro. How? Soc. When some one, whether god or godlike man,—there is an Egyptian story that his name was Theuth—observed that sound was infinite, he was the first to notice that the vowel sounds in that infinity were not one, but many, and again that there were other elements which were not vowels but did have a sot quality,''. None |
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30. Sophocles, Antigone, 1015-1022, 1119-1121, 1147 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antigone (Sophocles), hymn in • Mysteries, Greater (of Eleusis) Homeric Hymn to Demeter and • hymn • hymn, Sophocles’ use of • hymn, to Dionysus • hymn, to reverent purity • spectators, and the hymn to Dionysus
Found in books: Borg (2008) 389; Jouanna (2018) 400, 401, 402, 403, 750; Parker (2005) 341; Petrovic and Petrovic (2016) 175
| 1015. And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,'1016. And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands, 1020. or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1119. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120. in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil
1147. O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, '. None |
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31. Sophocles, Oedipus The King, 202 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymn to, Aphrodite • Hymn to, Apollon • Hymn to, Demeter • Hymn to, Dionysos • Hymn to, Hermes • hymn, Sophocles’ use of
Found in books: Albrecht (2014) 52; Jouanna (2018) 749
| 202. powers of fiery lightning, Zeus our father, slay him beneath your thunder-bolt. Choru''. None |
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32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hymn • hymns • hymns, to Pan
Found in books: Laemmle (2021) 147; Meister (2019) 156
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33. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Papyri Graecae Magicae Hymns • hymns,- magical
Found in books: Bortolani et al (2019) 163; Pachoumi (2017) 65
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34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Methodius, hymn • hymns,
Found in books: Edmonds (2019) 164; König (2012) 168
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35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 241, 249; Goldhill (2022) 302
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36. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hymn to, Artemis • Hymn to, Zeus (Arat) • Hymn to, Zeus (Kleanthes) • Zeus, Cleanthes, Hymn
Found in books: Albrecht (2014) 53; Potter Suh and Holladay (2021) 633
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37. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Homeric Hymn to Apollo • Hymn • hymns, Callimachean
Found in books: Gagné (2020) 350, 357; Kazantzidis (2021) 135; Meister (2019) 38
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38. Anon., Jubilees, 2.2-2.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hymn • Hymn to the Creator
Found in books: Allen and Dunne (2022) 33; Tefera and Stuckenbruck (2021) 51
| 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him''. None |
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39. Septuagint, Ecclesiasticus (Siracides), 3.12, 3.15, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.19, 24.21, 24.22, 24.23, 24.25, 24.26, 24.27, 24.28, 24.29, 28.2, 28.3, 28.4, 28.5, 38.18, 38.20, 38.21, 38.22, 38.23, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.31, 39.32, 39.33, 39.34, 39.35, 42.15-43.33, 50.23, 50.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hymn of Creation • hymn • hymn of praise
Found in books: Allen and Dunne (2022) 6; Corley (2002) 16, 22, 51, 73, 179; Reif (2006) 66, 67
| 3.12. O son, help your father in his old age,and do not grieve him as long as he lives;
3.15. in the day of your affliction it will be remembered in your favor;as frost in fair weather, your sins will melt away.
24.1. In the holy tabernacle I ministered before him,and so I was established in Zion.
24.1. Wisdom will praise herself,and will glory in the midst of her people.
24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:
24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist.
24.3. I went forth like a canal from a river and like a water channel into a garden.
24.4. I dwelt in high places,and my throne was in a pillar of cloud.
24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession.
24.7. Among all these I sought a resting place;I sought in whose territory I might lodge.
24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance.
24.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.
24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
24.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful.
24.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.19. "Come to me, you who desire me,and eat your fill of my produce.
24.21. Those who eat me will hunger for more,and those who drink me will thirst for more.
24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin."
24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits.
24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time.
24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage.
24.28. Just as the first man did not know her perfectly,the last one has not fathomed her;
24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss.
28.2. Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray.
28.2. for its yoke is a yoke of iron,and its fetters are fetters of bronze;
28.3. Does a man harbor anger against another,and yet seek for healing from the Lord?
28.4. Does he have no mercy toward a man like himself,and yet pray for his own sins?
28.5. If he himself, being flesh, maintains wrath,who will make expiation for his sins?
38.18. For sorrow results in death,and sorrow of heart saps ones strength.
38.21. Do not forget, there is no coming back;you do the dead no good, and you injure yourself.
38.22. "Remember my doom, for yours is like it:yesterday it was mine, and today it is yours."
38.23. When the dead is at rest, let his remembrance cease,and be comforted for him when his spirit is departed.
39.21. No one can say, "What is this?" "Why is that?" for everything has been created for its use.
39.22. His blessing covers the dry land like a river,and drenches it like a flood.
39.23. The nations will incur his wrath,just as he turns fresh water into salt.
39.24. To the holy his ways are straight,just as they are obstacles to the wicked.
39.25. From the beginning good things were created for good people,just as evil things for sinners.
39.26. Basic to all the needs of mans life are water and fire and iron and salt and wheat flour and milk and honey,the blood of the grape, and oil and clothing.
39.27. All these are for good to the godly,just as they turn into evils for sinners.
39.28. There are winds that have been created for vengeance,and in their anger they scourge heavily;in the time of consummation they will pour out their strength and calm the anger of their Maker.
39.29. Fire and hail and famine and pestilence,all these have been created for vengeance;
39.31. they will rejoice in his commands,and be made ready on earth for their service,and when their times come they will not transgress his word.
39.32. Therefore from the beginning I have been convinced,and have thought this out and left it in writing:
39.33. The works of the Lord are all good,and he will supply every need in its hour.
39.34. And no one can say, "This is worse than that," for all things will prove good in their season.
39.35. So now sing praise with all your heart and voice,and bless the name of the Lord.
50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old.
50.24. May he entrust to us his mercy!And let him deliver us in our days!' '. None |
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40. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Hymn • Teacher Hymns
Found in books: Seim and Okland (2009) 303; Tefera and Stuckenbruck (2021) 26
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41. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Heavenly hymns • hymns
Found in books: Janowitz (2002b) 67; Rowland (2009) 29
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42. Philo of Alexandria, Plant., 126 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymn • hymns
Found in books: Dillon and Timotin (2015) 53, 100; Geljon and Runia (2013) 175
| 126. And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him. ''. None |
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43. Philo of Alexandria, On Husbandry, 82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus, plural hymns • Exodus, thanksgiving hymns • On the Contemplative Life, unspecified hymns, • Taylor, J. E., Philos use of the plural hymns • hymns, Jewish • religious practices, of women, singing hymns
Found in books: Cosgrove (2022) 280; Kraemer (2010) 89, 90, 97, 99, 105, 107, 250, 251, 252
| 82. And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." ''. None |
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44. Philo of Alexandria, On The Contemplative Life, 85-87 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus, plural hymns • Exodus, thanksgiving hymns • Taylor, J. E., Philos use of the plural hymns • hymn
Found in books: Alikin (2009) 227; Kraemer (2010) 89, 97
| 85. Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; '86. for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction; for it being burst asunder, and dragged back by a violent reflux, and being built up on each side as if there were a solid wall, the space in the midst was widened, and cut into a level and dry road, along which the people passed over to the opposite land, being conducted onwards to higher ground; then, when the sea returned and ran back to its former channel, and was poured out from both sides, on what had just before been dry ground, those of the enemy who pursued were overwhelmed and perished. 87. When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women. '. None |
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45. Philo of Alexandria, On The Life of Moses, 2.256 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus, plural hymns • Exodus, thanksgiving hymns • On the Contemplative Life, unspecified hymns, • Taylor, J. E., Philos use of the plural hymns • hymns
Found in books: Geljon and Runia (2013) 175; Kraemer (2010) 89, 90, 97, 99, 105
| 2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. ''. None |
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46. Philo of Alexandria, Against Flaccus, 121-122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Exodus, plural hymns • hymns, Jewish
Found in books: Cosgrove (2022) 286; Kraemer (2010) 107
| 121. And when they heard of the arrest that had taken place, and that Flaccus was now within the toils, stretching up their hands to heaven, they sang a hymn, and began a song of praise to God, who presides over all the affairs of men, saying, "We are not delighted, O Master, at the punishment of our enemy, being taught by the sacred laws to submit to all the vicissitudes of human life, but we justly give thanks to thee, who hast had mercy and compassion upon us, and who hast thus relieved our continual and incessant oppressions." '122. And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out, '. None |
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47. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymns • hymns,- magical
Found in books: Bortolani et al (2019) 200; Janowitz (2002b) 60
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48. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Callimachus, Hymns • Venus, the opening hymn to • hymns, Callimachean • hymns, the hymnic form in the DRN • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 241; Fabre-Serris et al (2021) 125; Kazantzidis (2021) 69, 137, 140
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49. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymn • hymns
Found in books: Dillon and Timotin (2015) 53, 100; Geljon and Runia (2013) 175; Jonquière (2007) 161
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50. Josephus Flavius, Jewish Antiquities, 2.346, 16.163 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hymn to King Helios • hymn • hymn, invocations • hymns
Found in books: Geljon and Runia (2013) 175; Goodman (2006) 214; Jonquière (2007) 177, 256
2.346. καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν νύκτα, καὶ Μωυσῆς ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν.
16.163. ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης.''. None | 2.346. And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse.
16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour.''. None |
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51. Josephus Flavius, Jewish War, 2.128-2.132 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • hymn • hymn, invocations • hymns • hymns, Jewish
Found in books: Alikin (2009) 83; Cosgrove (2022) 275; Jonquière (2007) 215; Levine (2005) 63, 65
2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "2.131. προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132. δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." '. None | 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn;' '. None |
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52. New Testament, 1 Corinthians, 13.1, 14.13-14.15, 14.23, 14.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly hymns • Hymns • Verbal performance (chanting, singing, hymning, glossolalia) • hymn • religious practices, of women, singing hymns
Found in books: Alikin (2009) 31, 129, 225; Bull Lied and Turner (2011) 294, 498; Kraemer (2010) 250, 251, 252; Rowland (2009) 84; Tite (2009) 207
13.1. Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.
14.13. Διὸ ὁ λαλῶν γλώσσῃ προσευχέσθω ἵνα διερμηνεύῃ. 14.14. ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν. 14.15. τί οὖν ἐστίν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ·
14.23. Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε;
14.26. Τί οὖν ἐστίν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω.' '. None | 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal." '
14.13. Therefore let him who speaks in another language praythat he may interpret. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also.' "
14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy?" '
14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up.' ". None |
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53. New Testament, Acts, 17.28-17.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Zeus, Cleanthes, Hymn • hymn
Found in books: Potter Suh and Holladay (2021) 633; Tanaseanu-Döbler and von Alvensleben (2020) 200
17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν | 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. '". None |
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54. New Testament, Apocalypse, 1.5, 4.2, 4.8-4.9, 4.11, 21.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Heavenly hymns • hymn • hymn, invocations • hymns, • hymns, Ethiopian • hymns, Urbs beata Jerusalem • magical hymn to Hermes
Found in books: Berglund Crostini and Kelhoffer (2022) 479, 509; Huttner (2013) 120; Jonquière (2007) 148; Miller and Clay (2019) 296; Rowland (2009) 29, 83, 85, 102, 159; Vinzent (2013) 46
1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ,
4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος,
4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 4.9. Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷκαθημένῳ ἐπὶ τοῦ θρόνου, τῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων,
4.11.
21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν.' '. None | 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;
4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne
4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever,
4.11. "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!"
21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.' '. None |
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55. New Testament, Colossians, 1.15-1.20, 2.13, 2.15, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Heavenly hymns • Hymns • Pronoia (providence) archontic, Barbelo/Hymn • hymn • hymns,
Found in books: Alikin (2009) 206; Huttner (2013) 113, 119, 120, 121, 122, 137; Rasimus (2009) 269; Rowland (2009) 83; Tite (2009) 207; Vinzent (2013) 46
1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα,
2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ.
3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·''. None | 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses;
2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. ''. None |
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56. New Testament, Ephesians, 3.1, 5.18-5.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Methodius, hymn • hymn • hymns,
Found in books: Alikin (2009) 224; Huttner (2013) 137; König (2012) 168; Vinzent (2013) 46
3.1. Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,—
5.18. καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,''. None | 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, ' "
5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, " '5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; ''. None |
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57. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Pronoia (providence) archontic, Barbelo/Hymn • hymn • hymns,
Found in books: Huttner (2013) 119; Rasimus (2009) 269; Vinzent (2013) 41
2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.''. None | 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '". None |
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58. New Testament, John, 1.4, 1.18, 4.10-4.11, 4.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly hymns • Pronoia (providence) archontic, Barbelo/Hymn • hymn
Found in books: Ernst (2009) 56; Rasimus (2009) 154, 157, 243, 259, 261, 265, 267, 268, 269, 270, 275, 279; Rowland (2009) 83; Vinzent (2013) 41
1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11. λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;
4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.''. None | 1.4. In him was life, and the life was the light of men.
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, \'Give me a drink,\' you would have asked him, and he would have given you living water." 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water?
4.24. God is spirit, and those who worship him must worship in spirit and truth."''. None |
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59. New Testament, Luke, 1.48, 24.15-24.16, 24.33-24.43 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Homeric verses/references used for magical purposes/in magical hymns • hymn • hymns • hymns,- magical • religious practices, of women, singing hymns
Found in books: Alikin (2009) 129; Berglund Crostini and Kelhoffer (2022) 60; Bortolani et al (2019) 219; Ernst (2009) 130; Kraemer (2010) 250
1.48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·
24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν καὶ αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν.
24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. 24.36. Ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν ⟦καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν⟧. 24.37. πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. 24.38. καὶ εἶπεν αὐτοῖς Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; 24.39. ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. 24.40. ⟦καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.⟧ 24.41. Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε; 24.42. οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· 24.43. καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν.''. None | 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed.
24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him.
24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you." 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn\'t have flesh and bones, as you see that I have." 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn\'t believe for joy, and wondered, he said to them, "Do you have anything here to eat?" 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. ''. None |
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60. New Testament, Mark, 14.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • hymn • hymns, early Christian • hymns, in New Testament
Found in books: Alikin (2009) 129; Esler (2000) 781
14.26. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.''. None | 14.26. When they had sung a hymn, they went out to the Mount of Olives. ''. None |
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61. New Testament, Matthew, 10.37, 28.19-28.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pronoia (providence) archontic, Barbelo/Hymn • Verbal performance (chanting, singing, hymning, glossolalia) • hymn • hymns
Found in books: Berglund Crostini and Kelhoffer (2022) 313; Bull Lied and Turner (2011) 498; Ernst (2009) 130; Rasimus (2009) 258; Vinzent (2013) 41
10.37. Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20. διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.''. None | 10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. " '
28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. '". None |
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62. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly hymns • hymn
Found in books: Rowland (2009) 335; Vinzent (2013) 46
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63. Apuleius, The Golden Ass, 11.5.1-11.5.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Philae, Isis hymns • hymns,- Egyptian • hymns,- Mesopotamian • hymns,- magical
Found in books: Bortolani et al (2019) 253; Renberg (2017) 366
| 11.5.1. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. 11.5.2. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.''. None |
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64. Cassius Dio, Roman History, 59.7.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Athenaeus, on festivals, hymns • Roman religion, choral hymns of • hymns, festivals
Found in books: Cosgrove (2022) 262; Mackey (2022) 284
| 59.7.1. \xa0Soon after this, clad in the triumphal dress, he dedicated the shrine of Augustus. Boys of the noblest families, both of whose parents must be living, together with maidens similarly circumstanced, sang the hymn, the senators with their wives and also the people were banqueted, and there were spectacles of all sorts.''. None |
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65. Hippolytus, Refutation of All Heresies, 5.9.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christians, hymns • Verbal performance (chanting, singing, hymning, glossolalia)
Found in books: Bull Lied and Turner (2011) 23; Cosgrove (2022) 332
| 5.9.7. It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. "". None |
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66. Pausanias, Description of Greece, 1.14.7, 3.23.1, 10.7.4-10.7.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • hymn, • hymns,- Greek • hymns,- magical
Found in books: Bortolani et al (2019) 240, 252; Bowie (2021) 301, 684; Eidinow and Kindt (2015) 276, 379
1.14.7. πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες.
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.
10.7.4. τῆς δὲ τεσσαρακοστῆς Ὀλυμπιάδος καὶ ὀγδόης, ἣν Γλαυκίας ὁ Κροτωνιάτης ἐνίκησε, ταύτης ἔτει τρίτῳ ἆθλα ἔθεσαν οἱ Ἀμφικτύονες κιθαρῳδίας μὲν καθὰ καὶ ἐξ ἀρχῆς, προσέθεσαν δὲ καὶ αὐλῳδίας ἀγώνισμα καὶ αὐλῶν· ἀνηγορεύθησαν δὲ νικῶντες Κεφαλήν τε Μελάμπους κιθαρῳδίᾳ καὶ αὐλῳδὸς Ἀρκὰς Ἐχέμβροτος, Σακάδας δὲ Ἀργεῖος ἐπὶ τοῖς αὐλοῖς· ἀνείλετο δὲ ὁ Σακάδας οὗτος καὶ ἄλλας δύο τὰς ἐφεξῆς ταύτης πυθιάδας. 10.7.5. ἔθεσαν δὲ καὶ ἆθλα τότε ἀθληταῖς πρῶτον, τά τε ἐν Ὀλυμπίᾳ πλὴν τεθρίππου καὶ αὐτοὶ νομοθετήσαντες δολίχου καὶ διαύλου παισὶν εἶναι δρόμον. δευτέρᾳ δὲ πυθιάδι οὐκ ἐπὶ ἄθλοις ἐκάλεσαν ἔτι ἀγωνίζεσθαι, στεφανίτην δὲ τὸν ἀγῶνα ἀπὸ τούτου κατεστήσαντο· καὶ αὐλῳδίαν τό τε κατέλυσαν, καταγνόντες οὐκ εἶναι τὸ ἄκουσμα εὔφημον· ἡ γὰρ αὐλῳδία μέλη τε ἦν αὐλῶν τὰ σκυθρωπότατα καὶ ἐλεγεῖα θρῆνοι προσᾳδόμενα τοῖς αὐλοῖς.''. None | 1.14.7. Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city.
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.
10.7.4. In the third year of the forty-eighth Olympiad, 586 B.C at which Glaucias of Crotona was victorious, the Amphictyons held contests for harping as from the beginning, but added competitions for flute-playing and for singing to the flute. The conquerors proclaimed were Melampus, a Cephallenian, for harping, and Echembrotus, an Arcadian, for singing to the flute, with Sacadas of Argos for flute-playing. This same Sacadas won victories at the next two Pythian festivals. 10.7.5. On that occasion they also offered for the first time prizes for athletes, the competitions being the same as those at Olympia, except the four-horse chariot, and the Delphians themselves added to the contests running-races for boys, the long course and the double course. At the second Pythian Festival they no longer offered prizes for events, and hereafter gave a crown for victory. On this occasion they no longer included singing to the flute, thinking that the music was ill-omened to listen to. For the tunes of the flute were most dismal, and the words sung to the tunes were lamentations.''. None |
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67. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelius Aristides, Hymn to Dionysus • Aelius Aristides, hymn attributed to Aelius Aristides • Epidauros Asklepieion, Isyllos Hymn • Hymns • Hymns (inscribed), hymn to Asklepios attributed to Aelius Aristides • Ovid, and hymns • Trikka Asklepieion, Isyllos Hymn evidence of incubation(?) • hymn • hymn, prose hymn • hymn, prose hymn as religious action
Found in books: Borg (2008) 288, 392; Edelmann-Singer et al (2020) 129, 131, 132, 133, 134, 137, 140, 141, 142, 143; Miller and Clay (2019) 312, 317, 318; Renberg (2017) 175, 200, 202; Tanaseanu-Döbler and von Alvensleben (2020) 322, 323; Trapp et al (2016) 16, 26, 54, 67, 72, 74, 79, 82, 84, 113, 132
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68. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hymns • hymns • hymns, as a higher form of worship • hymns, to Apollo • sacrifice, hymns more preferable than
Found in books: Bricault and Bonnet (2013) 33; Dignas Parker and Stroumsa (2013) 107
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69. Eusebius of Caesarea, Ecclesiastical History, 7.30.10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • hymn
Found in books: Alikin (2009) 224; Ernst (2009) 134
| 7.30.10. and stops the psalms to our Lord Jesus Christ, as being the modern productions of modern men, and trains women to sing psalms to himself in the midst of the church on the great day of the passover, which any one might shudder to hear, and persuades the bishops and presbyters of the neighboring districts and cities who fawn upon him, to advance the same ideas in their discourses to the people.''. None |
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70. Origen, Against Celsus, 6.24-6.38 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Pronoia (providence) archontic, Barbelo/Hymn • hymns
Found in books: Janowitz (2002b) 64, 79; Rasimus (2009) 156
| 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. ' "6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. " '6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. ' "6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. " '6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. ' "6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. " "6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. " '6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. ' "6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. " "6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. "'. None |
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71. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hymn to Athena • hymn • hymns
Found in books: Dillon and Timotin (2015) 176, 181; d, Hoine and Martijn (2017) 237
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72. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Homeric verses/references used for magical purposes/in magical hymns • Papyri Graecae Magicae Hymns • Pitys, and Hymn to Helios, • Pronoia (providence) archontic, Barbelo/Hymn • hymns • hymns, • hymns, Orphic • hymns, alphabetical • hymns, magical • hymns,- Egyptian • hymns,- Greek • hymns,- Mesopotamian • hymns,- magical • literature and hymns, Egyptian- funerary literature • magical hymn to Hermes • songs and music, hymns
Found in books: Bortolani et al (2019) 16, 19, 46, 92, 102, 108, 129, 130, 133, 134, 135, 136, 140, 141, 142, 146, 147, 151, 156, 158, 160, 161, 162, 163, 164, 165, 166, 173, 194, 195, 196, 197, 199, 200, 201, 209, 211, 212, 213, 214, 219, 220, 221, 224, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 267, 269; Edmonds (2019) 60, 355, 356, 407; Eidinow and Kindt (2015) 137, 139, 140, 141, 142, 143; Janowitz (2002b) 60, 81, 82, 83, 87, 93; Johnston and Struck (2005) 279, 280; Laemmle (2021) 155, 156, 157, 158; Miller and Clay (2019) 294, 295, 297, 302, 303; Pachoumi (2017) 41, 64, 65, 66, 67, 79, 80, 81, 82, 83, 84, 89, 92, 93, 97, 103, 104, 105, 109, 131, 132, 133, 136, 139, 140, 141, 147, 155, 167, 168, 178, 192; Rasimus (2009) 259
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73. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Ambrose of Milan, regulation of time in hymns of • Ambrose, Hymns
Found in books: Goldhill (2022) 345; O, Daly (2012) 59
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74. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Orphic Hymns • hymn • hymns • mimetic hymns, Callimachus
Found in books: Fowler (2014) 64; Lipka (2021) 6; Tanaseanu-Döbler and von Alvensleben (2020) 7, 78, 127, 325, 380, 402, 408; d, Hoine and Martijn (2017) 24
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75. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • hymn • hymns
Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 389, 390; d, Hoine and Martijn (2017) 287
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76. None, None, nan
Tagged with subjects: • Chalkis Harpokrates hymn • Hymns • Hymns (inscribed), Hymns of Isidorus • Philae, Isis hymns • hymn
Found in books: Bricault and Bonnet (2013) 29, 122; Renberg (2017) 319, 353, 356, 361, 365; Stavrianopoulou (2013) 156, 158
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77. None, None, nan
Tagged with subjects: • Heavenly hymns • hymns
Found in books: Janowitz (2002b) 72, 75, 76, 78, 80; Rowland (2009) 232, 240, 247, 268
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78. None, None, nan
Tagged with subjects: • Heavenly hymns • hymns
Found in books: Janowitz (2002b) 79, 80; Rowland (2009) 248, 249, 252
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79. None, None, nan
Tagged with subjects: • Hymns • hymns
Found in books: Bricault and Bonnet (2013) 31, 32, 181, 182; Lupu(2005) 74, 75
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80. None, None, nan
Tagged with subjects: • Hymns • hymns
Found in books: Bricault and Bonnet (2013) 182; Lupu(2005) 74
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81. None, None, nan
Tagged with subjects: • Cult regulations, on cult hymns • Hymn • Hymns • hymns • hymns, as a higher form of worship • hymns, to Apollo • sacrifice, hymns more preferable than
Found in books: Bricault and Bonnet (2013) 26, 31; Dignas Parker and Stroumsa (2013) 107; Stavrianopoulou (2006) 162
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82. None, None, nan
Tagged with subjects: • Artemis, Callimachus’s hymn to • Callimachus, Hymn to Artemis • Hymns
Found in books: Bricault and Bonnet (2013) 34; Kalinowski (2021) 98
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83. None, None, nan
Tagged with subjects: • Hymn • hymns,
Found in books: Huttner (2013) 201, 202; Stavrianopoulou (2006) 229
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84. None, None, nan
Tagged with subjects: • Hymns
Found in books: Bricault and Bonnet (2013) 31, 32, 181; Williamson (2021) 295, 296, 324, 375
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85. None, None, nan
Tagged with subjects: • Philae, Isis hymns • hymn
Found in books: Renberg (2017) 366; Stavrianopoulou (2013) 157
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