The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
barbelo/hymn, pronoia, providence, archontic	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 38, 151, 152, 153, 154, 156, 157, 243, 258, 259, 261, 265, 267, 268, 269, 270, 275, 279
hymn	Alikin (2009), The Earliest History of the Christian Gathering, 31, 32, 33, 83, 85, 129, 206, 211, 223, 224, 225, 226, 227 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 288, 338, 339, 340, 341, 342, 343, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401 Dillon and Timotin (2015), Platonic Theories of Prayer, 1, 21, 23, 51, 52, 53, 100, 149, 151, 156, 160, 161, 164, 166, 173, 176, 178, 180, 181, 182, 183, 184, 186, 188, 189, 199, 204, 205, 207 Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 52, 66, 121, 202, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 228, 229, 232, 233, 236, 237, 238 Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 15, 56, 57, 58, 123, 128, 129, 130, 131, 133, 134, 136, 157, 168, 175, 296 Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 25, 68 Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 24, 83, 84, 108, 109, 110, 114, 122, 143, 144, 201, 278, 279, 280 JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 2, 8, 49, 140, 141, 142, 161, 162, 166, 176, 177, 234, 235 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 123 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 25, 35, 37, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 52, 77, 78, 133, 144, 149, 153, 154, 156, 170, 174, 175 Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51, 103, 105, 106, 109, 110, 111, 113, 118, 120 Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 60, 64, 66, 67, 82, 108, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 85 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 106, 131, 155, 159, 162, 166, 167, 203, 229 Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 11, 154, 156, 157, 158 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 17, 78, 127, 171, 190, 200, 219, 220, 221, 265, 317, 322, 323, 324, 325, 330, 331, 332, 347, 357, 360, 367, 369, 371, 377, 379, 380, 382, 383, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411 Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 26, 27, 28, 29, 32, 51, 132, 136, 146 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 8, 16, 23, 24, 25, 26, 54, 58, 67, 72, 74, 79, 82, 83, 84, 86, 104, 113, 131, 132 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 112, 113 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 9, 41, 46, 168, 197 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 91, 152, 348, 351
hymn, ], singing [	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 17, 179, 188, 196, 197, 220
hymn, alexandra, and the	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 114
hymn, alexandra, and the epinician	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 119
hymn, apollo, homeric	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110, 158, 201
hymn, artemis, homeric	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110
hymn, arval	Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 12, 54, 77, 88
hymn, as paradestück, hymn, prose	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 69
hymn, as religious action, hymn, prose	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 67
hymn, at kourion, antinous, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 519
hymn, athenian context of homeric	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 39, 40
hymn, attributed to aelius aristides, aelius aristides	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
hymn, birth narrative	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 211, 215
hymn, by, mamertus	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 105
hymn, chalkis harpokrates	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 319, 353, 356, 361
hymn, cherubic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 345
hymn, choral, hymn,	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 68
hymn, cleanthes	Graver (2007), Stoicism and Emotion, 150, 225
hymn, cleanthes, as author of the	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25, 62, 66, 192
hymn, colossians, epistle, christological	Huttner (2013), Early Christianity in the Lycus Valley, 113, 119, 120, 121, 122, 137, 138
hymn, concerning, humans	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 255, 256
hymn, cult	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 60, 236
hymn, dendara, sanctuary of hathor, imhotep	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 424
hymn, elegiac, hymn,	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 81
hymn, epidauros asklepieion, isyllos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16, 175, 202, 203, 290, 708
hymn, ethiopic	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 132
hymn, evidence of trikka asklepieion, isyllos incubation, ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 16, 202, 203
hymn, for the holy martyrs, gregory nazianus	Champion (2022), Dorotheus of Gaza and Ascetic Education, 137, 140
hymn, formulas, prayer and	O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 54, 75, 76, 97, 113, 114, 115, 278, 287
hymn, in antigone, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 400, 401, 402, 403, 404
hymn, in egyptian cult practice	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 161
hymn, in life of homer, hesiod, potters	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 321
hymn, in rhesus by pseudo-euripides, cletic	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 70
hymn, invocation	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 208, 214
hymn, invocations	JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 17, 65, 66, 67, 68, 69, 70, 88, 93, 94, 98, 113, 114, 115, 119, 145, 146, 147, 148, 149, 150, 172, 186, 201, 204, 215, 239, 253, 256, 259, 264
hymn, isis, to, by claudian	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 31
hymn, ithyphallic	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 278, 279
hymn, juno	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 67
hymn, madrasha	Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 119
hymn, methodius	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 160, 161, 168
hymn, new year	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 308
hymn, of creation	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6, 7, 14, 23
hymn, of praise	Corley (2002), Ben Sira's Teaching on Friendship, 16, 22, 51, 73, 75, 179 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 108
hymn, of the erinyes, binding	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 151, 152, 153, 154, 163
hymn, of the logos, nonnus	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 181, 182, 185
hymn, of the pearl	Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 45, 77
hymn, of the pearl, acts of thomas	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 168
hymn, of the salii	Culík-Baird (2022), Cicero and the Early Latin Poets, 48, 157
hymn, of the teacher	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 122
hymn, on humans	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 255, 256
hymn, orphic	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 483 Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 249, 271
hymn, prose	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 34
hymn, prose, hymn,	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 4, 8, 16, 23, 24, 67, 68, 69, 81, 86, 131, 132
hymn, religion passim	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 6, 19, 20, 21, 36, 37, 40, 47, 48, 49, 50, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 136, 155, 192, 193
hymn, religious, hymn,	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 110
hymn, scroll, 1qh	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 370
hymn, singing, athenaeus, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 250, 251
hymn, singing, ritual, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 290
hymn, sophocles’ use of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 749, 750
hymn, theros	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 328, 329
hymn, to adonis, praxilla	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 85
hymn, to antinous at kourion, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 519
hymn, to aphrodite	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 112 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 112
hymn, to aphrodite, as virgil’s ‘constitutive’ model	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 93
hymn, to aphrodite, homeric	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22, 23 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 38, 67, 107, 108, 109, 110, 111, 112, 116, 127, 140, 163, 167, 339
hymn, to aphrodite, iliad	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 72, 104, 152, 153, 154, 155, 156
hymn, to aphrodite, in livy and polybius	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 152, 153, 154, 155, 156
hymn, to aphrodite, in propertius	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 36
hymn, to aphrodite, odyssey	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 72, 93, 120, 121, 141, 142, 143, 206, 220
hymn, to apollo	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73, 92, 93, 111
hymn, to apollo, callimachus	Keith and Myers (2023), Vergil and Elegy. 268, 312 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 179 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 209, 244
hymn, to apollo, homeric	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 202, 300, 301 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 106, 116, 151, 164, 177, 220, 231, 350, 357 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 99, 100 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180, 190, 191, 209, 211, 212, 213, 275 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 59 Walter (2020), Time in Ancient Stories of Origin, 75, 84, 94, 95, 96, 97, 98, 99
hymn, to apollo, poetry/poetic performance, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 84, 85, 86, 87, 92, 93
hymn, to apollo, ‘hyperreality’	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 78
hymn, to ares, homeric	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 339
hymn, to artemis, callimachus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 807, 897 Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98
hymn, to artemis, callimachus/callimachos/kallimachos	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 343
hymn, to artemis, homeric	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108, 167
hymn, to artemis, libanius	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 37
hymn, to asklepios at deir el-bahari, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425
hymn, to asklepios attributed to aelius aristides, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
hymn, to asklepios from athenian asklepieion for cured gout, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 184, 236
hymn, to asklepios from athens, hymns, inscribed, short	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 220
hymn, to athena	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 14, 18, 237
hymn, to athena, callimachus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 226, 273, 896
hymn, to athena, homeric	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 35, 36
hymn, to attis, nomos, refutations of all heresies	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331
hymn, to christ, clement of alexandria	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 328
hymn, to cypris	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 612, 613
hymn, to delos, callimachus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 187, 813 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 360
hymn, to delos, callimachus/callimachos/kallimachos	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 142, 143
hymn, to demeter	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 242, 249, 252 Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 112 Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13
hymn, to demeter and, mysteries, greater, of eleusis, homeric	Parker (2005), Polytheism and Society at Athens, 341, 359
hymn, to demeter, callimachus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 147, 897 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 154
hymn, to demeter, homeric	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 173, 187 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32, 109, 138, 256, 267, 268 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 134, 336 Tor (2017), Mortal and Divine in Early Greek Epistemology, 79, 86, 268, 270, 271
hymn, to dionysus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 400, 401, 402, 403, 404
hymn, to dionysus, aelius aristides	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 317, 319
hymn, to dionysus, homeric	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232 Tor (2017), Mortal and Divine in Early Greek Epistemology, 34, 79
hymn, to dionysus, messengers, and the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 404
hymn, to dionysus, spectators, and the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 403, 404
hymn, to earth, homeric	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32, 33, 56
hymn, to eros	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 714
hymn, to hecate, theogony, hesiod	Walter (2020), Time in Ancient Stories of Origin, 55, 56, 57, 58, 59
hymn, to hermes, alcaeus	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 142, 145, 149
hymn, to hermes, homeric	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 3, 130 Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 164 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 25, 320 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 82, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 100 Tor (2017), Mortal and Divine in Early Greek Epistemology, 77, 82, 83, 94, 102 Walter (2020), Time in Ancient Stories of Origin, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 228
hymn, to hermes, homeric lyre, invention of	Walter (2020), Time in Ancient Stories of Origin, 71, 72, 73, 74, 75
hymn, to hermes, magical	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 294, 295, 296, 297, 299, 300, 301, 302, 303
hymn, to hermes, muses, homeric	Walter (2020), Time in Ancient Stories of Origin, 86
hymn, to homeric hermes, apollo and earth-time	Walter (2020), Time in Ancient Stories of Origin, 79, 80, 81, 82
hymn, to homeric hermes, fourth of the month	Walter (2020), Time in Ancient Stories of Origin, 75, 76, 77, 78, 79
hymn, to homeric hermes, lyre as link between olympus and earth	Walter (2020), Time in Ancient Stories of Origin, 82, 83, 84, 85, 86, 87
hymn, to hosia	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 237, 242, 244
hymn, to juno regina, livius andronicus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 67
hymn, to khnum at latopolis/esna, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 550, 551
hymn, to king helios	Goodman (2006), Judaism in the Roman World: Collected Essays, 214
hymn, to king helios, julian, emperor	Gee (2013), Aratus and the Astronomical Tradition, 23, 150, 153, 154, 158, 161, 165, 166, 167, 169, 170, 171, 181, 182, 266
hymn, to metaneira, homeric demeter	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 202
hymn, to pan, homeric	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 24, 25, 26, 37, 154
hymn, to pitys, and helios	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 279, 280
hymn, to pythian apollo, homeric	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224
hymn, to reverent purity	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134, 140, 175, 180, 181, 191, 192, 193
hymn, to roma, rutilius namatianus	Fielding (2017), Transformations of Ovid in Late Antiquity. 62, 63, 64, 65, 76, 77, 78, 79, 80
hymn, to the creator	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33
hymn, to the mother of the gods, epidaurus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 205
hymn, to the mother of the gods, homeric	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108
hymn, to the nile	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 52, 53
hymn, to zeus, dionysius of halicarnassus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 319
hymn, to zeus, hymn, callimachus	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 185
hymn, to, aigina, aiginetans	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 201, 202, 203
hymn, to, ambrose of milan, agnes	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390
hymn, to, ambrose of milan, victor, nabor, and felix	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390
hymn, to, aphrodite	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52
hymn, to, apollon	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52
hymn, to, artemis	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53
hymn, to, artemis, callimachus’s	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98
hymn, to, aten, long	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
hymn, to, attis	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331
hymn, to, demeter	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52
hymn, to, demeter, homeric	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 18
hymn, to, dionysos	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52
hymn, to, hermes	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52
hymn, to, hermes, homeric	Hitch (2017), Animal sacrifice in the ancient Greek world, 199
hymn, to, mnemosyne, orphic	McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 44, 45
hymn, to, nemesis	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 202, 203, 204
hymn, to, zeus, arat	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53
hymn, to, zeus, kleanthes	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53
hymn, verse, hymn,	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 25, 57
hymn, zeus, cleanthes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633
hymn, zeus, kleanthes	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 62
hymn, ḥiyya bar abba, r.	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 64
hymn/chant, of yared, st.	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 146
hymning, verbal performance, chanting, singing, glossolalia	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 23, 122, 294, 309, 379, 386, 410, 454, 459, 467, 470, 498
hymns	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 206, 208, 209, 210, 211, 212, 213, 214 Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 57, 58 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60, 72, 283, 287, 289, 313, 316, 319, 320, 440, 453 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 39, 40, 67, 78, 82, 122, 180, 181, 182, 186 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 47, 106, 107, 143 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 128, 129, 131, 132, 133, 134, 135, 136, 137, 140, 141, 142, 143, 144, 145 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 60, 154, 162, 164, 165, 175, 179, 250, 334, 347, 355, 356, 357, 407, 408 Faraone (1999), Ancient Greek Love Magic, 136, 137, 144 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 103, 110, 179, 183, 187, 216, 312, 343, 360, 385, 388, 397 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175 Huttner (2013), Early Christianity in the Lycus Valley, 119, 120, 121, 122, 131, 137, 138, 139, 140, 141, 201, 202, 203, 251 Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 60, 63, 64, 65, 66, 67, 68, 69, 71, 72, 75, 76, 78, 79, 80, 81, 82, 83, 87, 93, 94, 102, 106, 109, 124 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 5, 67, 71, 75, 76, 87, 145, 179, 188, 189, 190, 225, 226 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 18, 55, 172, 173, 174, 216, 221, 226, 228, 229, 230, 231, 234, 288, 289, 301 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 145, 147, 148, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 201, 220, 335, 336 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 82, 272, 274, 275, 277, 278, 279 Levine (2005), The Ancient Synagogue, The First Thousand Years, 56, 63, 65, 166, 244, 574, 589 Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 74, 75 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 53, 56, 79, 84, 137, 179, 183 Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 84, 102, 184, 185, 187, 189, 277, 280, 281 Schiffman (1983), Testimony and the Penal Code, 203 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 209, 218 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 187, 188, 189, 208 Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 151, 207 Walter (2020), Time in Ancient Stories of Origin, 195, 196, 204, 205, 208 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 258, 295, 296, 324, 375, 398 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 4, 14, 18, 24, 225, 232, 233, 234, 236, 237, 280, 287
hymns, -, egyptian	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 134, 135, 140, 141, 194, 242, 253
hymns, -, greek	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 44, 46, 52, 53, 59, 92, 162, 172, 173, 229, 238, 239, 240, 241, 242, 245, 248, 251, 254, 269, 294
hymns, -, magical	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 16, 19, 44, 92, 102, 108, 129, 130, 135, 136, 141, 147, 151, 158, 159, 160, 161, 162, 163, 166, 173, 199, 200, 201, 219, 220, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 267
hymns, -, mesopotamian	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 253
hymns, [ singing ]	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 17, 179, 196
hymns, a solis ortus cardine	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466
hymns, alphabetical	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 152, 153, 154, 155
hymns, ambrose	O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 54, 55, 56, 57, 58, 59, 60, 154, 155, 156, 182, 192, 328, 329, 330, 331
hymns, and demetrius poliorcetes	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 250, 251, 252
hymns, and epiphany, homeric	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97
hymns, and preaching, homilies, ambrose’s	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390, 391, 392, 393
hymns, and psalms, title, of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 52, 512, 525
hymns, and singing, augustine of hippo, music	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 421, 422, 423, 424
hymns, and symposium, homeric	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 83
hymns, aphrodite, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379, 380, 494, 495
hymns, apollo, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31, 276, 278, 371, 484, 524
hymns, as a higher form of worship	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107
hymns, as prooimia, homeric	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 39
hymns, as sources, homeric	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6
hymns, at clubs	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192, 193
hymns, at the last supper	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 312
hymns, athenaeus, on festivals	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 263
hymns, ave maris stella	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474
hymns, bridal procession	Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 105, 109
hymns, callimachus	Walter (2020), Time in Ancient Stories of Origin, 33, 34, 103, 104, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119
hymns, callimachus, agamemnon	Walter (2020), Time in Ancient Stories of Origin, 45, 46, 47, 48, 49, 50, 51, 53
hymns, callimachus, ate	Walter (2020), Time in Ancient Stories of Origin, 31, 45, 46, 47, 48, 49, 50, 51
hymns, callimachus, iliad, homer	Walter (2020), Time in Ancient Stories of Origin, 6, 41, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53
hymns, callimachus, in longus	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 896, 897
hymns, christians	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 328, 329, 331, 332
hymns, compared to ambrose of milan	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 400, 401, 402
hymns, cult regulations, on cult	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 162, 163
hymns, definition of	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 256, 260
hymns, delphic	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 134, 135
hymns, demeter, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31, 153, 524, 559
hymns, diegetic	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 53, 68
hymns, divine power and cult in	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 28, 29, 40, 41, 51, 64, 68, 70, 85, 98, 99, 106, 107, 108, 109, 110, 117, 118, 122, 123, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 224, 233, 234, 235, 236, 237, 240, 242, 260
hymns, egyptian- funerary literature, literature and	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 6, 19, 133, 136, 142, 146, 156, 164, 165, 195, 196, 197, 201, 209, 211, 212, 213, 214, 224
hymns, epithalamia, wedding	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 8, 71, 72, 317, 348, 355, 358
hymns, ethiopian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 509
hymns, eucharist	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474
hymns, eucharistic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474
hymns, exodus, plural	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 90, 97, 107
hymns, exodus, thanksgiving	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 89, 90, 99
hymns, festivals	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 263
hymns, generic hybridity of	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 139, 140, 141, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164
hymns, geography in	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 51, 55, 56, 62, 63, 68, 72, 97, 98, 99, 106, 107, 108, 116, 117, 118, 127, 150, 180, 181, 267
hymns, gloria in excelsis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464
hymns, greek	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464, 465
hymns, heavenly	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29, 83, 84, 85, 102, 159, 169, 232, 240, 242, 243, 247, 248, 249, 251, 252, 266, 268, 271, 291, 326, 330, 332, 335, 503, 513, 529
hymns, hermes, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 482
hymns, hestia, homeric	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 246
hymns, homeric	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 204, 213, 301 Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 33, 95, 211, 214 Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 45, 222, 235, 249, 295 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22, 23, 24, 25, 26 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 148 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 68, 114 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 41, 45, 46 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 39, 50, 58, 60, 69, 79, 83, 143, 144, 153, 316 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 46, 129, 182 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 267 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 80, 95, 96, 97, 100 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 196 Walter (2020), Time in Ancient Stories of Origin, 6, 70, 110, 111
hymns, homeric verses/references used for magical purposes/in magical	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 135, 147, 161, 162, 219, 220, 221, 276, 277, 283, 284, 296
hymns, homeric, to aphrodite, h.ven.	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 151, 254
hymns, homeric, to apollo, h.ap.	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 70, 167, 235, 249, 295
hymns, homeric, to demeter, h.cer	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 295
hymns, homeric, to hermes, h.merc.	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 235, 334
hymns, honouring the gods, through	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 56
hymns, hostis herodes impie	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466
hymns, in the symposium	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 16
hymns, jewish	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 275, 280, 281, 286, 287, 288
hymns, liturgy, mary in romanos’	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 554, 565, 566, 567
hymns, magical	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 155, 156, 157, 158
hymns, mary, mother of jesus, in romanos’	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 554, 565, 566, 567
hymns, mimetic	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 64, 68, 75, 85, 91, 144, 150, 179
hymns, more preferable than, sacrifice	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107
hymns, motifs in	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 21, 22, 24, 25, 26, 27, 28, 29, 34, 58, 72, 126, 144, 145, 154, 178, 193, 199, 200, 201, 202, 204, 232
hymns, narrative structure of	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20, 21, 22, 23, 24, 25, 108, 109, 110, 133, 134, 141, 144, 152, 153, 157, 163, 164, 181, 185, 188, 190, 191, 193, 194, 195, 196, 201, 202, 204, 227, 260, 265, 266, 267
hymns, of amarna	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
hymns, of ambrose of milan, ambrose of milan	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 400, 401, 402
hymns, of baptism, romanos the melodist, liturgical	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 562
hymns, of eucharist, romanos the melodist, liturgical	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 556, 559, 562
hymns, of hyginus, hilary of poitiers	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 400, 401, 402
hymns, of isidorus, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365
hymns, of mesomedes	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 200, 201, 202, 203, 204
hymns, of roman religion, choral	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 283, 284, 285, 286, 287, 288, 289, 303, 318
hymns, of romanos the melodist, mary in	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 554, 565, 566, 567
hymns, of the community	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 116
hymns, on the contemplative life, unspecified	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 105
hymns, on virginity	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 119
hymns, on virginity, biblical law	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 187
hymns, opening and closure	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 21, 22, 23, 171, 172, 177, 179
hymns, opening lines at egyptian sites, hymns, inscribed, reuse of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 554
hymns, orphic	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 79, 141, 148, 151, 153, 155 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 148, 158, 159, 160, 161, 162 Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 177, 181 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 44, 45 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 151, 299, 346, 348
hymns, ovid, and	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320
hymns, paccius maximus, visitor to temple of mandoulis, acrostic	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 555
hymns, pange, lingua, gloriosi prœlium	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466
hymns, papyri graecae magicae	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 41, 64, 65, 66, 67, 79, 80, 81, 82, 83, 84, 89, 92, 93, 97, 99, 103, 104, 105, 109, 130, 131, 132, 133, 136, 139, 140, 141, 147, 155, 167, 168, 173, 178, 179, 186, 187, 191, 192
hymns, philae, isis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366
hymns, phos hilaron	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464
hymns, prayer in	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 186, 187, 201, 202, 204
hymns, proclus	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 14, 280, 288
hymns, religious practices, of women, singing	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250, 251, 252
hymns, singing and composition, music and musicality	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 187, 188, 189, 208, 321, 322
hymns, soi prepei ainos	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 465
hymns, songs and music	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 84, 85, 86, 87, 92, 93, 137, 138, 139, 140, 141, 142, 143, 179, 184, 187
hymns, soter, in the homeric	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 28
hymns, standard repertoire of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 467
hymns, structure of	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 70, 144, 152, 153, 165, 166, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 185, 186, 187, 201, 210, 211, 213, 214, 215, 217, 218, 222, 224, 225, 228, 229, 255, 256, 259
hymns, sung, aristides, aelius	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 225
hymns, taylor, j. e., philos use of the plural	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 97
hymns, te decet laus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464
hymns, te deum	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464, 474
hymns, teacher	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 303, 304, 308
hymns, temporal logic in	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20, 51, 55, 56, 66, 68, 107, 108, 115, 116, 124, 125, 134, 150, 163, 231, 233
hymns, tibi, christe, splendor patris	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474
hymns, to amenhotep and imhotep at karnak, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 482, 483, 502, 552
hymns, to amenhotep at deir el-bahari, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 471
hymns, to apollo	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107
hymns, to apollo, homeric	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 169, 295 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 201
hymns, to ares, homeric	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 145, 152
hymns, to homeric apollo, to hermes	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 74, 75, 169
hymns, to jesus	Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 102, 103, 104, 105, 106, 107, 108, 109, 180, 364
hymns, to pan	Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 147, 148
hymns, to telesphoros at athens, hymns, inscribed	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685
hymns, to zeus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 319
hymns, to, zeus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 319
hymns, translations of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 490
hymns, urbs beata jerusalem	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474, 479
hymns, vexilla regis prodeunt	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466
hymns, victimae paschali laudes	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 474
hymns, voluntary associations, and group	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192, 193

List of validated texts:

99 validated results for "hymn"

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), Why We Sing: Music, Word, and Liturgy in Early Christianity, 525; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 71

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8.5 מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃'' None

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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

2. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heavenly hymns • hymn

Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 82, 108; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 251

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6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃'' None

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6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.'' None

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), Biblical Myth and Rabbinic Mythmaking, 64; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 177; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 89, 90, 97, 99, 105, 107; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 8

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15.21 וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃' ' None

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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

4. Hebrew Bible, Job, 9.15, 38.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hymn • Hymn to the Creator • Religion passim, hymn • hymn, invocations

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 114; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 79; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 51

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38.7 בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃' ' None

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38.7 When the morning stars sang together, And all the sons of God shouted for joy?' ' None

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), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 348, 358; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633

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), The Earliest History of the Christian Gathering, 129; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 453; Corley (2002), Ben Sira's Teaching on Friendship, 73; Esler (2000), The Early Christian World, 781; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 64; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 174

7. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heavenly hymns • Religion passim, hymn • hymn • hymns

Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 192; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 271; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 185; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 9

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6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃' ' None

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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

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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 57, 119; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 390, 397; Bowie (2021), Essays on Ancient Greek Literature and Culture, 299; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 153; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 232; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24, 122, 279, 280; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 75, 76, 87, 145; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 120; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13; Tor (2017), Mortal and Divine in Early Greek Epistemology, 83, 86

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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

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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

9. Hesiod, Theogony, 1, 9-21, 23-37, 39-52, 64, 71-74, 79-120, 126-133, 157-182, 192, 195-206, 233, 357, 385, 392, 403, 406, 409, 411-452, 460, 463-467, 478-479, 482-484, 491-493, 495, 497, 823-835, 881-929, 934, 969, 978, 1003-1020 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aigina, Aiginetans, hymn to • Alcaeus, Hymn to Hermes • 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 Hymn, to Aphrodite • Homeric Hymn, to Apollo • Homeric Hymn, to Athena • Homeric Hymn, to Earth • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, and epiphany • Homeric hymn to Apollo • Homeric hymns • Hymn to Zeus (Orphic) • Hymns, Motifs in • Papyri Graecae Magicae Hymns • hymn • hymns • hymns,- Greek • hymns,- magical • poetry/poetic performance, Homeric Hymn to Apollo • songs and music, hymns

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 57, 59; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 393; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 46, 59, 240, 252; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 301; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 84, 86, 87, 93, 371, 379, 380; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 34; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 24, 108, 109, 143, 144, 201; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 67, 71, 87, 188, 189, 190; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 26; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 203; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 220; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 35, 56, 140, 180, 190, 211; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 92, 155; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 18, 73, 78, 81; Tor (2017), Mortal and Divine in Early Greek Epistemology, 77, 79, 82, 83, 86, 94, 102; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 83

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1 Μουσάων Ἑλικωνιάδων ἀρχώμεθʼ ἀείδειν,⁹ ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ, ¹⁰ ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι, ^1
1 ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην ¹² Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν, ¹³ κούρην τʼ αἰγιόχοιο Διὸς γλαυκῶπιν Ἀθήνην ¹⁴ Φοῖβόν τʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν ¹⁵ ἠδὲ Ποσειδάωνα γεήοχον, ἐννοσίγαιον, ¹⁶ καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην ¹⁷ Ἥβην τε χρυσοστέφανον καλήν τε Διώνην ¹⁸ Λητώ τʼ Ἰαπετόν τε ἰδὲ Κρόνον ἀγκυλομήτην ^1
9 Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην ²⁰ Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν ^2
1 ἄλλων τʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων. 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 ^3
1 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν ³² θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. ³³ καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων, ³⁴ σφᾶς δʼ αὐτὰς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδειν. ³⁵ ἀλλὰ τί ἦ μοι ταῦτα περὶ δρῦν ἢ περὶ πέτρην; ³⁶ τύνη, Μουσάων ἀρχώμεθα, ταὶ Διὶ πατρὶ ³⁷ ὑμνεῦσαι τέρπουσι μέγαν νόον ἐντὸς Ὀλύμπου, ^3
9 φωνῇ ὁμηρεῦσαι· τῶν δʼ ἀκάματος ῥέει αὐδὴ ⁴⁰ ἐκ στομάτων ἡδεῖα· γελᾷ δέ τε δώματα πατρὸς ^4
1 Ζηνὸς ἐριγδούποιο θεᾶν ὀπὶ λειριοέσσῃ ⁴² σκιδναμένῃ· ἠχεῖ δὲ κάρη νιφόεντος Ὀλύμπου ⁴³ δώματά τʼ ἀθανάτων. αἳ δʼ ἄμβροτον ὄσσαν ἱεῖσαι ⁴⁴ θεῶν γένος αἰδοῖον πρῶτον κλείουσιν ἀοιδῇ ⁴⁵ ἐξ ἀρχῆς, οὓς Γαῖα καὶ Οὐρανὸς εὐρὺς ἔτικτεν, ⁴⁶ οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων. ⁴⁷ δεύτερον αὖτε Ζῆνα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, ⁴⁸ ἀρχόμεναί θʼ ὑμνεῦσι καὶ ἐκλήγουσαι ἀοιδῆς, ^4
9 ὅσσον φέρτατός ἐστι θεῶν κράτεί τε μέγιστος. ⁵⁰ αὖτις δʼ ἀνθρώπων τε γένος κρατερῶν τε Γιγάντων ^5
1 ὑμνεῦσαι τέρπουσι Διὸς νόον ἐντὸς Ὀλύμπου ⁵² Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο. ⁶⁴ πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν ^7
1 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει, ⁷² αὐτὸς ἔχων βροντὴν ἠδʼ αἰθαλόεντα κεραυνόν, ⁷³ κάρτει νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα ⁷⁴ ἀθανάτοις διέταξεν ὁμῶς καὶ ἐπέφραδε τιμάς. ^7
9 Καλλιόπη θʼ· ἣ δὲ προφερεστάτη ἐστὶν ἁπασέων. ⁸⁰ ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ. ^8
1 ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο ⁸² γεινόμενόν τε ἴδωσι διοτρεφέων βασιλήων, ⁸³ τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, ⁸⁴ τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ ⁸⁵ πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας ⁸⁶ ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων ⁸⁷ αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν· ⁸⁸ τοὔνεκα γὰρ βασιλῆες ἐχέφρονες, οὕνεκα λαοῖς ^8
9 βλαπτομένοις ἀγορῆφι μετάτροπα ἔργα τελεῦσι ⁹⁰ ῥηιδίως, μαλακοῖσι παραιφάμενοι ἐπέεσσιν. ^9
1 ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται ⁹² αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· ⁹³ τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. ⁹⁴ ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος ⁹⁵ ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, ⁹⁶ ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι ⁹⁷ φίλωνται· γλυκερή οἱ ἀπὸ στόματος ῥέει αὐδή. ⁹⁸ εἰ γάρ τις καὶ πένθος ἔχων νεοκηδέι θυμῷ ^9
9 ἄζηται κραδίην ἀκαχήμενος, αὐτὰρ ἀοιδὸς ¹⁰⁰ Μουσάων θεράπων κλέεα προτέρων ἀνθρώπων ^10
1 ὑμνήσῃ μάκαράς τε θεούς, οἳ Ὄλυμπον ἔχουσιν, ¹⁰² αἶψʼ ὅ γε δυσφροσυνέων ἐπιλήθεται οὐδέ τι κηδέων ¹⁰³ μέμνηται· ταχέως δὲ παρέτραπε δῶρα θεάων. ¹⁰⁴ χαίρετε, τέκνα Διός, δότε δʼ ἱμερόεσσαν ἀοιδήν. ¹⁰⁵ κλείετε δʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων, ¹⁰⁶ οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, ¹⁰⁷ Νυκτός τε δνοφερῆς, οὕς θʼ ἁλμυρὸς ἔτρεφε Πόντος. ¹⁰⁸ εἴπατε δʼ, ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο ^10
9 καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θυίων, ^1
10 ἄστρα τε λαμπετόωντα καὶ οὐρανὸς εὐρὺς ὕπερθεν ^1
1
1 οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων ^1
12 ὥς τʼ ἄφενος δάσσαντο καὶ ὡς τιμὰς διέλοντο ^1
13 ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον. ^1
14 ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι ^1
15 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. ^1
16 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα ^1
17 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ ^1
18 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, ^1
1
9 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 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. ^13
1 ἣ δὲ καὶ ἀτρύγετον πέλαγος τέκεν, οἴδματι θυῖον, ¹³² Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα ¹³³ Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην, ¹⁵⁷ πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, ¹⁵⁸ Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ ^15
9 Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη ¹⁶⁰ στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. ^16
1 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 ^17
1 ἔργον, ἐπεὶ πατρός γε δυσωνύμου οὐκ ἀλεγίζω ¹⁷² ἡμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. ¹⁷³ ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη· ¹⁷⁴ εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν ¹⁷⁵ ἅρπην καρχαρόδοντα· δόλον δʼ ὑπεθήκατο πάντα. ¹⁷⁶ ἦλθε δὲ νύκτʼ ἐπάγων μέγας Οὐρανός, ἀμφὶ δὲ Γαίῃ ¹⁷⁷ ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη ¹⁷⁸ πάντη· ὃ δʼ ἐκ λοχέοιο πάις ὠρέξατο χειρὶ ^17
9 σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην ¹⁸⁰ μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς ^18
1 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. ^20
1 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς ²⁰² γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. ²⁰³ ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε ²⁰⁴ μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, ²⁰⁵ παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε ²⁰⁶ τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε. ²³³ Νηρέα δʼ ἀψευδέα καὶ ἀληθέα γείνατο Πόντος, ³⁵⁷ Πετραίη τʼ ἐρόεσσα Μενεσθώ τʼ Εὐρώπη τε ³⁸⁵ καὶ Κράτος ἠδὲ Βίην ἀριδείκετα γείνατο τέκνα, ^3
92 εἶπε δʼ, ὃς ἂν μετὰ εἷο θεῶν Τιτῆσι μάχοιτο, ⁴⁰³ ἐξετέλεσσʼ· αὐτὸς δὲ μέγα κρατεῖ ἠδὲ ἀνάσσει. ⁴⁰⁶ Λητὼ κυανόπεπλον ἐγείνατο, μείλιχον αἰεί, ^40
9 γείνατο δʼ Ἀστερίην ἐυώνυμον, ἥν ποτε Πέρσης ^4
1
1 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων ^4
12 Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, ^4
13 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. ^4
14 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς ^4
15 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. ^4
16 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων ^4
17 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, ^4
18 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ ^4
1
9 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, ⁴²⁰ καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. ^42
1 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο ⁴²² καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. ^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· ^43
1 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται ⁴³² ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι ⁴³³ νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. ⁴³⁴ ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, ⁴³⁵ ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, ⁴³⁶ ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· ⁴³⁷ νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον ⁴³⁸ ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. ^43
9 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. ⁴⁴⁰ καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, ^44
1 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, ⁴⁴² ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, ⁴⁴³ ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. ⁴⁴⁴ ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· ⁴⁴⁵ βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν ⁴⁴⁶ ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, ⁴⁴⁷ ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. ⁴⁴⁸ οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα ^44
9 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. ⁴⁵⁰ θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην ^45
1 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. ⁴⁵² οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. 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
9
1 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 ^83
1 φθέγγονθʼ ὥστε θεοῖσι συνιέμεν, ἄλλοτε δʼ αὖτε ⁸³² ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου, ⁸³³ ἄλλοτε δʼ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος, ⁸³⁴ ἄλλοτε δʼ αὖ σκυλάκεσσιν ἐοικότα, θαύματʼ ἀκοῦσαι, ⁸³⁵ ἄλλοτε δʼ αὖ ῥοίζεσχʼ, ὑπὸ δʼ ἤχεεν οὔρεα μακρά. ^88
1 αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, ⁸⁸² Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, ⁸⁸³ δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν ⁸⁸⁴ Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν ⁸⁸⁵ ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς. ⁸⁸⁶ Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν ⁸⁸⁷ πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. ⁸⁸⁸ ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην ^88
9 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας ^8
90 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν ^8
9
1 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. ^90
1 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, ⁹⁰² Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, ⁹⁰³ αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, ⁹⁰⁴ Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, ⁹⁰⁵ Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι ⁹⁰⁶ θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. ⁹⁰⁷ τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους, ⁹⁰⁸ Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα, ^90
9 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· ^9
10 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων ^9
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1 λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται. ^9
12 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν, ^9
13 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς ^9
14 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. ^9
15 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, ^9
16 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο ^9
17 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. ^9
18 Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν, ^9
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9 ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων, ⁹²⁰ γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. ^92
1 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν· ⁹²² ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε ^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 ^100
9 Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι ^10
10 Ἴδης ἐν κορυφῇσι πολυπτύχου ὑληέσσης. ^10
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1 Κίρκη δʼ, Ἠελίου θυγάτηρ Ὑπεριονίδαο, ^10
12 γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι ^10
13 Ἄγριον ἠδὲ Λατῖνον ἀμύμονά τε κρατερόν τε· ^10
14 Τηλέγονον δʼ ἄρʼ ἔτικτε διὰ χρυσέην Ἀφροδίτην. ^10
15 οἳ δή τοι μάλα τῆλε μυχῷ νήσων ἱεράων ^10
16 πᾶσιν Τυρσηνοῖσιν ἀγακλειτοῖσιν ἄνασσον. ^10
17 Ναυσίθοον δʼ Ὀδυσῆι Καλυψὼ δῖα θεάων ^10
18 γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. ^10
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9 αὗται μὲν θνητοῖσι παρʼ ἀνδράσιν εὐνηθεῖσαι ¹⁰²⁰ ἀθάναται γείναντο θεοῖς ἐπιείκελα τέκνα. ' None

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1 From the Heliconian Muses let me sing:⁹ They wander through the night, all veiled about ¹⁰ With heavy mist and lovely songs sing out ^1
1 To Zeus, the aegis-bearer, lavishing hymns, ¹² And her whose golden sandals grace her limbs, ¹³ Hera, the queen of Argos, and grey-eyed ¹⁴ Athena, Phoebus and her who casts side- ¹⁵ Long glances, Aphrodite, Artemis, too, ¹⁶ The archeress, and Lord Poseidon who ¹⁷ Both holds and shakes the earth, Themis the blest ¹⁸ And Hebe, too, who wears a golden crest, ^1
9 And fair Dione, Leto, Iapeto ²⁰ And crafty Cronos, Eos, Helio ^2
1 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 ^3
1 How to speak truth at will.” Thus fluidly ³² Spoke Zeus’s daughters. Then they gave to me ³³ A sturdy laurel shoot, plucked from the ground, ³⁴ A wondrous thing, and breathed a sacred sound ³⁵ Into my throat that I may eulogize ³⁶ The past and future, and to lionize ³⁷ The blessed gods they bade me, but to praise ^3
9 However, such a topic? Let me start ⁴⁰ With the Muses, who enliven the great heart ^4
1 of Zeus on Mt. Olympus as they sing ⁴² of present, past and future, warbling ⁴³ With one accord. Unwearied, all around ⁴⁴ The house their lips emit the sweetest sound, ⁴⁵ And thundering Zeus laughs loud in ecstasy ⁴⁶ To listen to the dainty quality ⁴⁷ of sound that spreads abroad. Their voices ring ⁴⁸ Round Olympus’ snowy peaks while echoing ^4
9 Through the immortals’ homes. They glorify, ⁵⁰ With their undying voice, the gods on high - ^5
1 Those whom both Earth and Heaven have created ⁵² And those who followed them and have donated ⁶⁴ With wise Zeus in his holy bed, away ^7
1 The Graces and Desire dwelt quite free ⁷² of care while singing songs delightfully ⁷³ of the gods’ laws and all the goodly way ⁷⁴ of the immortals. offering up their praise ^7
9 Rose up. They to their father made their way, ⁸⁰ With lightning and with thunder holding sway ^8
1 In heaven, once Cronus he’d subjugated ⁸² As to the immortals he disseminated ⁸³ Their rights. Lord Zeus begat this company ⁸⁴ of Muses, Thalia, Melpomene, ⁸⁵ Clio, Euterpe and Terpsichory, ⁸⁶ And Polyhymnia, Calliope, ⁸⁷ Urania, Erato: but the best ⁸⁸ of all of them, deferred to by the rest ^8
9 of all the Muses is Calliope ⁹⁰ Because the kings blest by divinity ^9
1 She serves. Each god-nursed king whom they adore, ⁹² Beholding him at birth, for him they pour ⁹³ Sweet dew upon his tongue that there may flow ⁹⁴ Kind words from hm; thus all the people go ⁹⁵ To see him arbitrate successfully ⁹⁶ Their undertakings and unswervingly ⁹⁷ End weighty arguments: thus are there found ⁹⁸ Wise kings who in crisis turn around ^9
9 The problem in assembly easily, ¹⁰⁰ Employing gentle words persuasively, ^10
1 And he stood out among them. Thus were they ¹⁰² A holy gift to me, for to this day ¹⁰³ Through them and archer Phoebus here on earth ¹⁰⁴ Men sing and play the lyre, but the birth ¹⁰⁵ of kings comes from Lord Zeus. Happy are those ¹⁰⁶ Loved by the Muses, for sweet speaking flow ¹⁰⁷ Out of their mouths. One in a sudden plight ¹⁰⁸ May live in sorrow, trembling with fright ^10
9 And sick at heart, but singers, ministering ^1
10 To the Muses, of their ancestors will sing ^1
1
1 And all the deeds that they’ve performed so well, ^1
12 And all the gods who in Olympus dwell: ^1
13 At once they then forget their heaviness – ^1
14 Such is the precious gift of each goddess. ^1
15 Hail, Zeus’s progeny, and give to me ^1
16 A pleasing song and laud the company ^1
17 of the immortal gods, and those created ^1
18 In earthly regions and those generated ^1
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9 In Heaven and Night and in the briny sea. 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 ^13
1 Olympus dwell, then, swathed in murkine ¹³² Beneath the wide-pathed Earth, came Tartarus, ¹³³ Then Eros, fairest of the deathless ones, ¹⁵⁷ Brontes, who gave the thunderbolt to Zeus, ¹⁵⁸ And Steropes, who also for his use ^15
9 Gave lightning, and Arges, so strong of heart. ¹⁶⁰ The only thing that made them stand apart ^16
1 From all the other gods was one sole eye ¹⁶² That stood upon their foreheads: that is why ¹⁶³ We call them Cyclopes. Both skilfulne ^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, ^17
1 They had on brawny limbs; none could suppre ¹⁷² Their perseverance or their mightiness. ¹⁷³ They were the foulest of the progeny ¹⁷⁴ of Earth and Heaven and earned the enmity ¹⁷⁵ of their own father, for, as soon as they ¹⁷⁶ Were given birth, he hid them all away ¹⁷⁷ Deep in the earth’s recesses, far from the light, ¹⁷⁸ And in his evil deeds took great delight. ^17
9 But vast Earth groaned aloud in her distre ¹⁸⁰ And so devised a piece of cleverness, ^18
1 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 ^20
1 Descend behind him, because Earth conceived ²⁰² The Furies and the Giants, who all wore ²⁰³ Bright-gleaming armour, and long spears they bore, ²⁰⁴ And the Nymphs, called Meliae by everyone; ²⁰⁵ And when the flinty sickle’s work was done, ²⁰⁶ Then Cronus cast into the surging sea ²³³ of punishment would follow. Night gave breath ³⁵⁷ Who slew Echidna with the warlike aid ³⁸⁵ The Haliacmon, the Heptaporus, ^3
92 of daughters who received the godly grace ⁴⁰³ Ianeira, Perseis, soft-eyed Pluto, ⁴⁰⁶ The saffron-clad, the charming Calypso, ^40
9 The chiefest, Styx. And yet Oceanu ^4
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1 In fact three thousand of them, every one ^4
12 Neat-ankled, spread through his dominion, ^4
13 Serving alike the earth and mighty seas, ^4
14 And all of them renowned divinities. ^4
15 They have as many brothers, thundering ^4
16 As on they flow, begotten by the king ^4
17 of seas on Tethys. Though it’s hard to tell ^4
18 Their names, yet they are known from where they dwell. ^4
1
9 Hyperion lay with Theia, and she thu ⁴²⁰ Bore clear Selene and great Heliu ^42
1 And Eos shining on all things on earth ⁴²² And on the gods who dwell in the wide berth ^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, ^43
1 Birthed by Eugeneia, ‘Early-Born’, ⁴³² Who came to be the harbinger of Dawn, ⁴³³ And heaven’s gleaming stars far up above. ⁴³⁴ And Ocean’s daughter Styx was joined in love ⁴³⁵ To Pelias – thus trim-ankled Victory ⁴³⁶ And Zeal first saw the light of day; and she ⁴³⁷ Bore Strength and Force, both glorious children: they ⁴³⁸ Dwell in the house of Zeus; they’ve no pathway ^43
9 Or dwelling that’s without a god as guide, ⁴⁴⁰ And ever they continue to reside ^44
1 With Zeus the Thunderer; thus Styx had planned ⁴⁴² That day when Lightning Zeus sent a command ⁴⁴³ That all the gods to broad Olympus go ⁴⁴⁴ And said that, if they helped him overthrow ⁴⁴⁵ The Titans, then he vowed not to bereave ⁴⁴⁶ Them of their rights but they would still receive ⁴⁴⁷ The rights they’d had before, and, he explained, ⁴⁴⁸ To those who under Cronus had maintained ^44
9 No rights or office he would then entrust ⁴⁵⁰ Those very privileges, as is just. ^45
1 So deathless Styx, with all her progeny, ⁴⁵² Was first to go, through the sagacity 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
9
1 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 ^83
1 of all the deathless gods. In front, there stand ⁸³² The echoing halls of the god of the lower land, ⁸³³ Strong Hades, and Persephone. A guard ⁸³⁴ In canine form, stands, terrible and hard, ⁸³⁵ Before the house; and he employs deceit: ^88
1 of Chaos. But the glorious allie ⁸⁸² of thunderous Zeus dwell where the Ocean lies, ⁸⁸³ Even Cottus and Gyes. But Briareus, ⁸⁸⁴ Because he is upright, the clamorou ⁸⁸⁵ Earth-Shaker made his son-in-law, for he ⁸⁸⁶ Gave him in marriage to his progeny ⁸⁸⁷ Cymopolea. When Zeus, in the war, ⁸⁸⁸ Drove the Titans out of Heaven, huge Earth bore ^88
9 Her youngest child Typhoeus with the aid ^8
90 of golden Aphrodite, who had bade ^8
9
1 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, ^90
1 A bull, unruly, proud and furious, ⁹⁰² Would sound, sometimes a lion, mercile ⁹⁰³ At heart, sometimes – most wonderful to hear – ⁹⁰⁴ The sound of whelps was heard, sometimes the ear ⁹⁰⁵ Would catch a hissing sound, which then would change ⁹⁰⁶ To echoing along the mountain range. ⁹⁰⁷ Something beyond all help would have that day ⁹⁰⁸ Occurred and over men and gods hold sway ^90
9 Had Zeus not quickly seen it: mightily ^9
10 And hard he thundered so that terribly ^9
1
1 The earth resounded, as did Tartarus, ^9
12 Wide Heaven and the streams of Oceanus, ^9
13 And at his feet the mighty Heaven reeled ^9
14 As he arose. The earth groaned, thunder pealed ^9
15 And lightning flashed, and to the dark-blue sea, ^9
16 From them and from the fiery prodigy, ^9
17 The scorching winds and blazing thunderbolt, ^9
18 Came heat, the whole earth seething in revolt ^9
1
9 With both the sky and sea, while round the strand ⁹²⁰ Long waves rage at the onslaught of the band ^92
1 of gods. An endless shaking, too, arose, ⁹²² And Hades, who has sovereignty over those ^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. ^100
9 But Hera with her spouse became irate, ^10
10 And therefore, spurning union with her mate, ^10
1
1 She brought into the world a glorious son, ^10
12 Hephaestus, who transcended everyone ^10
13 In Heaven in handiwork. But Zeus then lay ^10
14 With Ocean’s and Tethys’ fair child, away ^10
15 From Hera … He duped Metis, although she ^10
16 Was splendidly intelligent. Then he ^10
17 Seized her and swallowed her right then and there, ^10
18 For he was fearful that she just might bear ^10
1
9 A stronger thing than his own bolt. And then ¹⁰²⁰ She bore Athene. The father of gods and men ' None

10. Homer, Iliad, 1.37-1.38, 1.197-1.201, 2.22, 2.484-2.492, 5.387, 5.426-5.430, 6.25, 12.21, 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 Hymn, to Aphrodite • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, Demeter • Homeric hymn to Demeter • Homeric verses/references used for magical purposes/in magical hymns • Hymns • Hymns, Narrative Structure of • Hymns, Temporal Logic in • 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 161, 162, 251, 284; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 134; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87, 153, 371, 380, 495; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 161; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 20; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 83; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 50, 302; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 140; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 80, 155; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 82; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 202; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 389, 398; Tor (2017), Mortal and Divine in Early Greek Epistemology, 82, 94

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1.37 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας ^1.38 Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, ^1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· ^1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· ^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. ^12.21 Γρήνικός τε καὶ Αἴσηπος δῖός τε Σκάμανδρος ^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

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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, ^1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ^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 ' "^12.21 Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, " ^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

11. Homeric Hymns, To Aphrodite, 5, 45-167, 177, 192-290 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hera, Homeric hymns • Homeric Hymn to Aphrodite • Homeric Hymn to Apollo • Homeric Hymn to Hermes • Homeric Hymn, to Aphrodite • Homeric Hymn, to Ares • Homeric Hymn, to Artemis • Homeric Hymn, to Demeter • Homeric Hymn, to the Mother of the Gods • Homeric hymn to Aphrodite, • Homeric hymns • Hymns, Divine Power and Cult in • Hymns, Motifs in • Hymns, Narrative Structure of • Hymns, Opening and Closure • hymn

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540, 728; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 103, 104, 171; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 25, 27, 29; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 33; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 97; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 107, 108, 109, 110, 140, 163, 167, 339; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94

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5 On earth and in the sea. They all hold dear ^4
5 Child whom with Rhea sly Cronus created. ⁴⁶ With the chaste, modest goddess Zeus then mated, ⁴⁷ The ever-wise one. Zeus, though, this godde ⁴⁸ For a mortal man imbued with amorousness. ⁴⁹ And she lay with him so that even she ⁵⁰ Might soon know mortal love nor laughingly ⁵¹ Say gods to mortal women she had paired, ⁵² Creating mortal men, while men had shared, ⁵³ Through her, goddesses’ beds. So she straightway ⁵⁴ Then made Anchises love her who, that day, ^5
5 In godlike shape, was tending herds around ⁵⁶ Many-springed Ida’s steep hills. When she found ⁵⁷ The man, she loved him passionately. She went ⁵⁸ To Paphos where her altar, sweet with scent, 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 ⁶⁴ Her in, then, swathed in gold, for Troy she made ^6
5 With speed high in the air. And thus she came ⁶⁶ To Ida (of the beasts she cannot tame 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, ⁷⁰ Hungry for deer and bears. All, two by two, ⁷¹ Mated among the shadowy haunts. But she ⁷² Came to the well-built leas. And there was he - ⁷³ The hero Anchises, some way away ⁷⁴ From others, in the homesteads. One could say ^7
5 That he was godlike in his beauty. Though ⁷⁶ The others urged their cattle all to go ⁷⁷ With them to grassy pasturelands, yet he ⁷⁸ Was playing on his lyre thrillingly ⁷⁹ While strolling to and fro. And there she stood ⁸⁰ Before him like a girl in maidenhood, ⁸¹ In height and mien, that she might quell his fright. ⁸² He saw her and he wondered at the sight – ⁸³ Her height and mien, her shining clothes. For she ⁸⁴ Had on a robe whose shining brilliancy ^8
5 Capped fire, gorgeous, golden and enhanced ⁸⁶ With many hues and, like a moon, it glanced ⁸⁷ Over her delicate breasts, a wondrous sight, ⁸⁸ And twisted brooches, earrings shining bright, ⁸⁹ And lovely necklaces were set around ⁹⁰ Her tender throat. Now Eros quickly found ⁹¹ Anchises, who said: “Lady queen, may bli ⁹² Be on you whether you are Artemi ⁹³ Or golden Aphrodite or, maybe, ⁹⁴ Noble Themis or bright-eyed Athene ^9
5 Or Leto? Does a Grace, p’raps, come to me? ⁹⁶ (They’re called immortal, seen in company ⁹⁷ With gods). Or else a Nymph, who’s seen around ⁹⁸ The pleasant woods, or one, perhaps, who’s found ⁹⁹ Upon this lovely mountain way up high ¹⁰⁰ Or in streams’ springs or grassy meadows? I' ¹⁰¹ Will build a shrine to you, seen far away ¹⁰² Upon a peak, and on it I will lay ¹⁰³ In every season some rich offering. ¹⁰⁴ Be gracious, granting that all men may sing ^10
5 of my prestige in Troy, my progeny ¹⁰⁶ All strong forever after. As for me, ¹⁰⁷ May I live long in wealth.” Then in reply ¹⁰⁸ The child of Zeus addressed him and said: “I ¹⁰⁹ Am no goddess, Anchises, most sublime ¹¹⁰ of earth-born ones. Why do you think that I’m ¹¹¹ Immortal? No, a mortal gave me birth. ¹¹² My father’s Otreus, very well known on earth, ¹¹³ If you have heard of him. He holds command ¹¹⁴ In well-walled Phrygia. I understand ^11
5 Your language well. At home have I been bred ¹¹⁶ By a Trojan nurse who, in my mother’s stead, ¹¹⁷ Nurtured me from a child, and that is why ¹¹⁸ I know your tongue as well. However, I ¹¹⁹ Was seized by Hermes, who took me away ¹²⁰ From Artemis’s dance. A great array ¹²¹ of marriageable maids were we as we ¹²² Frolicked together. A great company ¹²³ Surrounded us. Thence Hermes snatched me, then ¹²⁴ Guided me over many fields of men, ^12
5 Much land that was not harrowed nor possessed, ¹²⁶ Where beasts of prey roamed the dark vales. I guessed ¹²⁷ I’d never touch the earth again. He said ¹²⁸ I’d be the wedded partner of your bed ¹²⁹ And birth great brood. Back to the gods he flew, ¹³⁰ And here I am! I have great need of you. ¹³¹ So by your noble parents (for no-one ¹³² of wretched stock could create such a son) ¹³³ And Zeus, I beg, take me to wife, who know ¹³⁴ Nothing of love, a maiden pure, and show ^13
5 Me to your parents and your brothers, who ¹³⁶ Shall like me well. Then send a herald to ¹³⁷ The swift-horsed Phrygians that immediately ¹³⁸ My sorrowing folks shall know of this. You’ll see ¹³⁹ From them much gold and woven stuff and more. ¹⁴⁰ Take these as bride-price, then make ready for ¹⁴¹ A lovely wedding that for gods and men ¹⁴² Shall be immortalized. The goddess then ¹⁴³ Put love into his heart. Then Anchises, ¹⁴⁴ Thus stricken, said: ”If I can credit these ^14
5 Words that you say, if you’re of mortals bred, ¹⁴⁶ That Otreus fathered you – that’s what you said – ¹⁴⁷ And Hermes brought you here that you might be ¹⁴⁸ My wife forever, no-one shall stop me – ¹⁴⁹ No god nor man – from having intercourse ^1
50 With you right now, not even if perforce ^1
51 Phoebus shot arrows from his silver bow ^1
52 At me. I’d go into the land below ^1
53 The earth most gladly once I’d broached your bed, ^1
54 O godlike lady.” That is what he said. ^1
5
5 He took her hand. She threw her glance aside, ^1
56 Her lovely eyes cast down, and slowly hied ^1
57 To the well-spread bed, which was already made ^1
58 With delicate coverings. On it were laid ^1
59 Bearskins and skins of roaring lions he ¹⁶⁰ Had killed in that mountainous territory. ¹⁶¹ In bed, each twisted brooch and each earring ¹⁶² And necklace he removed – each shining thing – ¹⁶³ And doffed her girdle and bright clothes and laid ¹⁶⁴ Her on a golden-studded seat, then made ^16
5 Love to her, man and goddess – destiny ¹⁶⁶ And the gods’ will condoned it – although he ¹⁶⁷ Did not know what he did. But at the hour ¹⁷⁷ Get up, Anchises! Tell me, is my guise ¹⁹² The gods love you. A son who shall be dear ¹⁹³ To you shall over Troy hold sovereignty, ¹⁹⁴ As shall his offspring in posterity. ^19
5 His name shall be Aeneas, for the pain ¹⁹⁶ of grief I felt inside because I’d lain ¹⁹⁷ With a mortal. Yet the people of your race ¹⁹⁸ Are the most godlike, being fair of face ¹⁹⁹ And tall. Zeus seized golden-haired Ganymede ²⁰⁰ Thanks to his beauty, that he might indeed ²⁰¹ Pour wine for all the gods and always be ²⁰² Among them all – remarkable to see. ²⁰³ Honoured by all, he from the golden bowl ²⁰⁴ Drew the red nectar. Grief, though, filled the soul ^20
5 of Tros, not knowing if a heaven-sent blow ²⁰⁶ Had snatched away his darling son, and so ²⁰⁷ He mourned day after day unceasingly. ²⁰⁸ In pity, Zeus gave him indemnity- ²⁰⁹ High-stepping horses such as carry men. ²¹⁰ Hermes, the Argos-slaying leader, then, ²¹¹ At Zeus’s bidding, told him all – his son ²¹² Would live forever agelessly, atone ²¹³ With all the gods. So, when he heard of thi ²¹⁴ No longer did he mourn but, filled with bliss, ^21
5 On his storm-footed horses joyfully ²¹⁶ He rode away. Tithonus similarly ²¹⁷ Was seized by golden-throned Eos – he, too, ²¹⁸ Was of your race and godlike, just like you. ²¹⁹ She begged dark-clouded Zeus to give consent ²²⁰ That he’d be deathless, too. Zeus granted this. ²²¹ But thoughtless queenly Eos was amiss, ²²² Not craving youth so that senility ²²³ Would never burden him and so, though he ²²⁴ Lived happily with Eos far away ^22
5 On Ocean’s streams, at the first signs of grey ²²⁶ Upon his lovely head and noble chin, ²²⁷ She spurned his bed but cherished him within ²²⁸ Her house and gave him lovely clothes to wear, ²²⁹ Food and ambrosia. But when everywhere ²³⁰ He could not move, her best resolve for him ²³⁰ Old age oppressed him and his every limb ²³¹ Was this – to place him in a room and close ²³² The shining doors. An endless babbling rose ²³³ Out of his mouth; he had no strength at all ²³⁴ As once he had. I’d not have this befall ^23
5 Yourself. But if you looked as now you do ²³⁶ Forevermore and everyone called you ²³⁷ My husband, I’d not grieve. But pitile ²³⁸ Old age will soon enshroud you – such distre ²³⁹ Will burden every mortal – wearying ²⁴⁰ And deadly, even by the gods a thing ²⁴¹ of fear. You’ve caused great endless infamy ²⁴² For me among the gods who formerly ²⁴³ Feared all my jibes and wiles with which I mated ²⁴⁴ The gods with mortal maids and subjugated ^24
5 Them all. However, no more shall my word ²⁴⁶ Have force among the gods, since I’ve incurred ²⁴⁷ Much madness on myself, dire, full of dread. ²⁴⁸ My mind has gone astray! I’ve shared a bed ²⁴⁹ With a mortal! Underneath my girdle lie ^2
50 A child! As soon as he has cast his eye ^2
51 Upon the sun, the mountain Nymphs whose breast ^2
52 Are deep, who dwell on those great sacred crests, ^2
53 Shall rear him. They’re not of mortality ^2
54 Nor immortality; extendedly ^2
5
5 They live, eat heavenly food and lightly tread ^2
56 The dance among the deathless ones and bed ^2
57 With Hermes and Sileni, hid away ^2
58 In pleasant caves, and on the very day ^2
59 That they are born, up from the fruitful earth ²⁶⁰ Pines and high oaks also display their birth, ²⁶¹ Trees so luxuriant, so very fair, ²⁶² Called the gods’ sancta, high up in the air. ²⁶³ No mortal chops them down. When the Fates mark ²⁶⁴ Them out for death, they wither there, their bark ^26
5 Shrivelling too, their twigs fall down. As one, ²⁶⁶ Both Nymph and tree leave the light of the sun. ²⁶⁷ They’ll rear my son. And at his puberty ²⁶⁸ The goddesses will show you him. Let me ²⁶⁹ Tell you what I propose – when he is near ²⁷⁰ His fifth year on this earth, I’ll bring him here ²⁷¹ That you may gaze upon him and enjoy ²⁷² The sight, for he will be a godlike boy. ²⁷³ Bring him to windy Ilium. If you ²⁷⁴ Are queried by some mortal as to who ^27
5 Gave birth to him, then say, as I propose, ²⁷⁶ It was a flower-like Nymph, one Nymph of those ²⁷⁷ Who dwell upon that forest-covered crag. ²⁷⁸ Should you tell all, though, and foolishly brag ²⁷⁹ That you have lain with rich-crowned Aphrodite, ²⁸⁰ Then with a smoky bolt will Zeus Almighty ²⁸¹ Strike you. That’s all. Take heed. Do not name me. ²⁸² Respect the anger of the gods.” Then she ²⁸³ Soared up to windy heaven. Queen, farewell. ²⁸⁴ Your tale is told. I have one more to tell. ' None

12. Homeric Hymns, To Demeter, 235-242, 249, 259-263, 272, 480 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Homeric Hymn to Aphrodite • Homeric Hymn to Demeter • Homeric Hymn, to Aphrodite • Homeric Hymn, to Demeter • Homeric hymns • Hymn to Demeter • Metaneira (Homeric Hymn to Demeter)

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 242, 252; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 202; Tor (2017), Mortal and Divine in Early Greek Epistemology, 268, 270, 271

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235 Then careful Iambe moved the holy queen'²³⁶ With many a jest, smiling and laughing, keen ²³⁷ To lift her heart – as she would cheer her up ²³⁸ Thereafter. Metaneira filled a cup ²³⁹ of sweet wine for her, but she put it off. ²⁴⁰ It was not right, she said, for her to quaff ²⁴¹ Red wine. Water and meal was her request, ²⁴² Mixed with soft mint. She fulfilled her behest. ²⁴⁹ In justice-dealing kings. What the gods send ²⁵⁹ The Cutter or witchcraft bring him distre 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 ²⁶³ Against foul witchcraft.” Then she took the boy ²⁷² With ambrosia as though he were the kin ⁴⁸⁰ Also there were gathering blooms with me ' None

13. Homeric Hymns, To Hermes, 3-12, 17, 20, 25, 28, 30-38, 40, 42, 52-59, 79-81, 86, 109, 202-209, 218-225, 261-277, 296, 325, 332, 342-343, 368-369, 406, 427-433, 436, 439-446, 448-449, 455, 458, 461, 475-478, 483, 514-515, 560-564, 570-571 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Alcaeus, Hymn to Hermes • Hera, Homeric hymns • Homeric Hymn to Apollo • Homeric Hymn to Hermes • Homeric Hymns • Homeric Hymns, and symposium • Hymns, Divine Power and Cult in • Hymns, Motifs in • Hymns, Narrative Structure of • Hymns, Opening and Closure • Orphic hymns • Ovid, and hymns • magical hymn to Hermes

Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 24, 25, 26, 27, 28, 29; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 88, 89, 90, 92, 93, 94, 95, 96, 97; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 60, 79, 83, 145, 149, 300, 303, 315, 316, 318, 346; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84; Tor (2017), Mortal and Divine in Early Greek Epistemology, 77, 82, 83, 102

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3 With flocks, and of Cyllene, who brings glee, ⁴ The herald of the gods and progeny ¹⁷ Brings dreams and will among the gods display ³⁰ I will not slight it. Hail, in ecstasy ³¹ I greet you, lovely beater of the ground, ³² Companion at the feast. Where have you found ^3
3 This spangled shell, this plaything – you who dwell ³⁴ Up in the mountains? Since you’ll serve me well, ³⁵ I’ll take you home and bring you no disgrace. ³⁶ First you must help me, though. A better place ³⁷ Is home – outdoors is harmful. You shall be ³⁸ A spell against malicious sorcery. ⁴⁰ He gathered up the tortoise as he said ⁴² With a grey iron ladle every limb ⁵² Across it, put the horns on, too, then he ^5
3 Fit bridges on the horns in, too, and then ⁵⁴ Stretched seven strings made out of sheep-gut. When ⁵⁵ He had done that, he tested every string ⁵⁶ With the plectrum as he held the lovely thing. ⁵⁷ It sounded wondrously beneath his hand ⁵⁸ While he sang sweetly, as a youthful band ⁵⁹ Swaps taunts at festivals. He sang an air ⁷⁹ From the herd and drove them all a-straggling ⁸⁰ Across a sandy spot while swivelling ⁸⁰ Their hoof-prints round. It was a clever scheme ⁸¹ To turn them in that way that they might seem ⁸⁶ He fastened and attached them – well and good-,' ¹⁰⁹ Drove Phoebus’ wide-faced cattle and, still spry, ²⁰² The glorious Hermes said the following: ^20
3 “Old man, who weed the grassy land, I came ²⁰⁴ Out of Pieria with just one aim - ²⁰⁵ Cattle, all cows, with curving horns – I own ²⁰⁶ Them all. The pitch-black bull grazed all alone. ²⁰⁷ Four fierce-eyed hounds, though, shadowed them like men, ²⁰⁸ All of one mind. The dogs and bull were then ²⁰⁹ All left behind – surprisingly. And yet ²¹⁸ Some child or other walking side to side ²¹⁹ Behind some long-haired beasts and carrying ^2
20 A stick – though I’m not sure – and piloting ²²¹ Them backwards, facing them.” That’s what he said, ²²² And at his words Apollo faster sped ^22
3 Upon his way. He noticed presently ²²⁴ A long-winged bird and knew the progeny ^2
25 of Zeus had stolen them. So then with speed ²⁶² Said: ‘Infant, lying in your cot, lest we ^26
3 Fall out, tell me about my beasts. I’ll fling ²⁷⁴ I care for other things; for sleep I yearn ²⁷⁵ And mother’s milk and blankets and to be ²⁷⁶ Bathed in warm baths. Let our controversy ²⁹⁶ For flesh. Come in now, leave your cot, your cursed ^3
42 My cattle from their meadow, then he led ^34
3 Them west to the shore of the loud-roaring sea ⁴⁰⁶ Your growing’s almost at its utmost length.” ⁴²⁷ Their birth and how the portions came to be ^4
28 Doled out to each one. First Mnemosyne, ⁴²⁹ The Muses’ mother, he acclaimed – her due ^4

30 Was Maia’s son himself. According to ^4
31 Their ages, all the rest he hymned – how they ^4
32 Were born – as on his arm his lyre lay. ^4
3
3 A boundless longing seized Phoebus, and so ^4
36 The song you sing’s worth fifty cows at least. ^4
39 O clever one, to know if this great thing ^4
40 Was yours from birth or did you learn to sing ⁴⁴¹ With some god’s teaching? For it’s marvellous, ^4
42 This new-sung sound, which I think none of us- ^44
3 No god nor man – but you has ever known, ⁴⁴⁴ You thief. What is this talent that you own? ⁴⁴⁵ To take away one’s desperate cares? For here ⁴⁴⁶ Are three things one may choose from – love and cheer ⁴⁴⁸ of the Olympian Muses who delight ⁴⁴⁹ In song and dance and in the thrilling cry ⁴⁵⁵ You have such skills. Lend a respectful ear ⁴⁵⁸ Shall have renown. This shall I tell to you ⁴⁶¹ And glorious gifts I’ll give you. Nor will I ⁴⁷⁵ You wish to know, you may. But since to play ⁴⁷⁶ The lyre is your wish, then chant away ⁴⁷⁷ And pluck its strings. Give way to gaiety. ⁴⁷⁸ This is my gift to you. Yet give to me ^48
3 To lovely dances – such festivity ⁵¹⁴ Another cunning art – the pipes, whose sound ⁵¹⁵ Is heard afar. Phoebus said to him: “Guide ⁵⁶⁰ Apart from me, an art which occupied me ⁵⁶¹ When, as a boy, I followed herds, although ⁵⁶² My father paid no heed. They to and fro ^56
3 Fly, feeding on honeycomb as they induce ⁵⁶⁴ The future. When inspired by the juice ⁵⁷⁰ Your answer often, if he wins good cheer. ⁵⁷¹ Take these and tend your roving, horned herd, ' None

14. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homeric hymn to Demeter • hymn

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 173; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 83

15. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo, Homeric Hymn • Artemis, Homeric Hymn • Homeric Hymn to Apollo • Homeric Hymn to Dionysos • Homeric Hymn to Hermes • Homeric Hymn, to Aphrodite • Homeric Hymn, to Demeter • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • 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 • hymn / hymnic expressions • hymns • hymns,- Egyptian • hymns,- Greek • hymns,- magical

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 135, 219, 220, 254; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 278, 379, 482; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 95; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 111; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 83; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 71; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 95, 98, 99; Mayor (2017), Religion and Memory in Tacitus’ Annals, 176, 177; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 69, 83, 144; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 107, 138, 140, 163; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 79, 80, 155, 186, 187; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 80, 97; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 391, 397; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94

16. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Homeric Hymn to Hermes • Homeric Hymn to Pan • Homeric Hymn, Athenian context of • Homeric Hymns • Homeric Hymns, as prooimia • Homeric hymns • Hymns, Motifs in

Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 27; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 24, 25; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 39

17. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Alcaeus, Hymn to Hermes • Apollo, Homeric Hymn • Artemis, Homeric Hymn • Callimachus/Callimachos/Kallimachos, Hymn to Delos • Hera, Homeric hymns • Homeric Hymn to Aphrodite • Homeric Hymn to Apollo • Homeric Hymn to Hermes • Homeric Hymn, to Apollo • Homeric Hymns • Homeric Hymns, to Apollo • Homeric hymn to Apollo • Homeric hymns • Homeric, Hymn to Apollo • Hymn to Apollo • Hymns, Divine Power and Cult in • Hymns, Motifs in • Hymns, Narrative Structure of • Hymns, Opening and Closure • hymns

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 300, 301; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 21, 22, 23, 24, 26, 27, 28; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 106, 116, 151, 164, 177, 220; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 201, 220; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 97, 99, 100; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 50, 142; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180, 190, 191, 209, 213; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 76, 80, 84; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110, 158, 201; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 59; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94

18. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Homeric hymn to Demeter • Hymn • cletic hymns • hymn • hymn, • hymns

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 483, 723; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 173; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 84; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 5; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 75, 76; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 39

19. Aeschylus, Libation-Bearers, 139 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hymn • hymn, to reverent purity

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 144; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134

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139

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139 I invoke my father: '' None

20. 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), Essays on Ancient Greek Literature and Culture, 202, 266; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 112

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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

21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Homeric Hymn to Hermes • Homeric hymn to Demeter • 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), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52; Bowie (2021), Essays on Ancient Greek Literature and Culture, 266, 434, 569; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 173; Corley (2002), Ben Sira's Teaching on Friendship, 22; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 278; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 90; Tor (2017), Mortal and Divine in Early Greek Epistemology, 86

22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn to Apollo • Homeric Hymn, to Athena • Hymns, Geography in • Hymns, Temporal Logic in • Papyri Graecae Magicae Hymns • binding hymn, of the Erinyes

Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 116; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 177; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 35; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 133; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 151, 152, 153, 154, 163

23. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aigina, Aiginetans, hymn to • hymn

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 384; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 202

24. 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), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 121; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 110, 232; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 28; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 202; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57

25. 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), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 213, 214, 215, 216, 217, 218, 219; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 79

26. Euripides, Bacchae, 88-98, 156 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn to Demeter • Homeric Hymn to Dionysos • Homeric Hymn, to Earth

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 268; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 336

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88 ὅν ⁸⁸ ποτʼ ἔχουσʼ ἐν ὠδίνων ⁸⁹ λοχίαις ἀνάγκαισι ⁹⁰ πταμένας Διὸς βροντᾶς νηδύος 91 ἔκβολον μάτηρ ⁹² ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· ⁹⁴ λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, ⁹⁶ κατὰ μηρῷ δὲ καλύψας ⁹⁷ χρυσέαισιν συνερείδει ⁹⁸ περόναις κρυπτὸν ἀφʼ Ἥρας.' ' None

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88 Whom once, in the compulsion of birth pains, ⁹⁰ the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, ⁹⁵ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate ¹⁵⁶ ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,'' None

27. Euripides, Hercules Furens, 687-694 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • hymn

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 393; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 66

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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

28. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 191, 192, 193

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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

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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

29. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 67, 68, 70; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 133, 170

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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

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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

30. Herodotus, Histories, 1.6, 1.105.3, 2.50, 6.105 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn, to Aphrodite • Homeric Hymns • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, as sources • hymns,- Greek • hymns,- magical

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 240; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 371, 379, 495; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 129; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 163; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 6

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1.6 Κροῖσος ἦν Λυδὸς μὲν γένος, παῖς δὲ Ἀλυάττεω, τύραννος δὲ ἐθνέων τῶν ἐντός Ἅλυος ποταμοῦ, ὃς ῥέων ἀπὸ μεσαμβρίης μεταξὺ Συρίων τε καὶ Παφλαγόνων ἐξιεῖ πρὸς βορέην ἄνεμον ἐς τὸν Εὔξεινον καλεόμενον πόντον. οὗτος ὁ Κροῖσος βαρβάρων πρῶτος τῶν ἡμεῖς ἴδμεν τοὺς μὲν κατεστρέψατο Ἑλλήνων ἐς φόρου ἀπαγωγήν, τοὺς δὲ φίλους προσεποιήσατο. κατεστρέψατο μὲν Ἴωνάς τε καὶ Αἰολέας καὶ Δωριέας τοὺς ἐν τῇ Ἀσίῃ, φίλους δὲ προσεποιήσατο Λακεδαιμονίους. πρὸ δὲ τῆς Κροίσου ἀρχῆς πάντες Ἕλληνες ἦσαν ἐλεύθεροι· τὸ γὰρ Κιμμερίων στράτευμα τὸ ἐπὶ τὴν Ἰωνίην ἀπικόμενον Κροίσου ἐὸν πρεσβύτερον οὐ καταστροφὴ ἐγένετο τῶν πολίων ἀλλʼ ἐξ ἐπιδρομῆς ἁρπαγή.' ^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

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1.6 Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. ^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

31. 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), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 386; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 136; Tor (2017), Mortal and Divine in Early Greek Epistemology, 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

32. 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), Tracking Hermes, Pursuing Mercury, 299; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 139

^18b ἀναγκασθῇ πρῶτον λαμβάνειν, μὴ ἐπὶ τὸ ἓν εὐθύς, ἀλλʼ ἐπʼ ἀριθμὸν αὖ τινα πλῆθος ἕκαστον ἔχοντά τι κατανοεῖν, τελευτᾶν τε ἐκ πάντων εἰς ἕν. πάλιν δὲ ἐν τοῖς γράμμασι τὸ νῦν λεγόμενον λάβωμεν. ΠΡΩ. πῶς; ΣΩ. ἐπειδὴ φωνὴν ἄπειρον κατενόησεν εἴτε τις θεὸς εἴτε καὶ θεῖος ἄνθρωπος—ὡς λόγος ἐν Αἰγύπτῳ Θεῦθ τινα τοῦτον γενέσθαι λέγων, ὃς πρῶτος τὰ φωνήεντα ἐν τῷ ἀπείρῳ κατενόησεν οὐχ ἓν ὄντα ἀλλὰ πλείω, καὶ πάλιν'' None

^18b he must not turn immediately to the one, but must think of some number which possesses in each case some plurality, and must end by passing from all to one. Let us revert to the letters of the alphabet to illustrate this. Pro. How? Soc. When some one, whether god or godlike man,—there is an Egyptian story that his name was Theuth—observed that sound was infinite, he was the first to notice that the vowel sounds in that infinity were not one, but many, and again that there were other elements which were not vowels but did have a sot quality,'' None

33. 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), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 389; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 400, 401, 402, 403, 750; Parker (2005), Polytheism and Society at Athens, 341; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 175

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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

34. 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), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 52; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 749

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202 powers of fiery lightning, Zeus our father, slay him beneath your thunder-bolt. Choru'' None

35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hymn • hymns • hymns, to Pan

Found in books: Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 147; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 156

36. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Homeric Hymn, to Aphrodite • Homeric Hymn, to Demeter • Homeric Hymn, to Earth • Homeric Hymns • Homeric hymn to Aphrodite, • Hymn

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 46; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 56, 109

37. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 163; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 65

38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Methodius, hymn • hymns,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 164; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 168

39. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241, 249; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 302

40. 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), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 53; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633

41. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Callimachus, Hymn to Apollo • Callimachus, Hymn to Artemis • Callimachus, Hymn to Demeter • Callimachus, in Longus, Hymns • hymns, Callimachean

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 897; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 132, 143, 144; Keith and Myers (2023), Vergil and Elegy. 312

42. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Callimachus, Hymn to Delos • Homeric Hymn to Apollo • Hymn • hymns, Callimachean

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 813; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 350, 357; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 135; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 38

43. 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), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 51

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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

44. 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), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6; Corley (2002), Ben Sira's Teaching on Friendship, 16, 22, 51, 73, 179; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 66, 67

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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

45. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Hymn • Teacher Hymns

Found in books: Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 303; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 26

46. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Heavenly hymns • hymns

Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 67; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29

47. Philo of Alexandria, Plant., 126 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymn • hymns

Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 53, 100; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175

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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

48. 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), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 280; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 89, 90, 97, 99, 105, 107, 250, 251, 252

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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

49. 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), The Earliest History of the Christian Gathering, 227; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 89, 97

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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

50. 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), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 89, 90, 97, 99, 105

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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

51. 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), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 286; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 107

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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

52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymns • hymns,- magical

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 200; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 60

53. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Callimachus, Hymns • Rutilius Namatianus, hymn to Roma • 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 125; Fielding (2017), Transformations of Ovid in Late Antiquity. 77; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 69, 137, 140

54. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • hymn • hymns

Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 53, 100; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 161

55. Anon., Didache, 8.3, 10.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hymn(s) • hymn, invocations • hymns

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 72; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 115; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 272; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72

10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "^8.3 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. ' "' None

56. Epictetus, Discourses, 3.13.11 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cleanthes, as author of the Hymn • Religion passim, hymn

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 20; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 66

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3.13.11 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours).'' None

57. Ignatius, To The Ephesians, 4.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hymns • hymns

Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207

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4.1 So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. '' None

58. 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), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175; Goodman (2006), Judaism in the Roman World: Collected Essays, 214; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 177, 256

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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

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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

59. 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), The Earliest History of the Christian Gathering, 83; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 275; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 215; Levine (2005), The Ancient Synagogue, The First Thousand Years, 63, 65

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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

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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

60. New Testament, 1 Corinthians, 3.19-3.20, 13.1, 14.7, 14.13-14.15, 14.23, 14.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ambrose of Milan, Ambrose of Milan, hymns of • Heavenly hymns • Hymns • Religion passim, hymn • Verbal performance (chanting, singing, hymning, glossolalia) • hymn • hymns • religious practices, of women, singing hymns

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 31, 129, 225; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 388; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 294, 498; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250, 251, 252; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 85; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 84; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207

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3.19 ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· ^3.20 καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. ^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. ^14.7 ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον; ^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

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3.19 Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." ^3.20 And again, "TheLord knows the reasoning of the wise, that it is worthless."' "^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." "^14.7 Even things without life, giving a voice, whether pipe or harp,if they didn't give a distinction in the sounds, how would it be knownwhat is piped or harped?" ^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

61. New Testament, Acts, 4.24, 17.28-17.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Religion passim, hymn • Zeus, Cleanthes, Hymn • hymn • hymn, invocations • hymns

Found in books: JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 67; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 81; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 102; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200

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4.24 οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα ^17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.'' None

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4.24 They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; ' "^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

62. New Testament, Apocalypse, 1.5, 1.8, 4.2, 4.8-4.11, 5.8-5.10, 5.12-5.13, 7.9-7.10, 15.3-15.4, 21.6, 22.13, 22.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Heavenly hymns • Religion passim, hymn • hymn • hymn, invocations • hymns • hymns, • hymns, Ethiopian • hymns, Urbs beata Jerusalem • magical hymn to Hermes

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 223, 226; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 479, 509; Huttner (2013), Early Christianity in the Lycus Valley, 120; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 115, 148, 186; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 296; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 155; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29, 83, 85, 102, 159; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 184, 185, 187; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46

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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, ^1.8 Ἐγώ εἰμιτὸ Ἄλφα καὶ τὸ Ὦ, λέγειΚύριος, ὁ θεός, ὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος,ὁ παντοκράτωρ. ^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, ^4.10 πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦκαθημένου ἐπὶ τοῦ θρόνου,καὶ προσκυνήσουσιντῷ ζῶντι εἰς τοὺς αἰῶναςτῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου, λέγοντες ^4.11 ^5.8 Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων· ^5.9 καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, ^5.10 καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· ^5.12 λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. ^5.13 καὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης ἐστίν, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγοντας Τῷ καθημένῳ ἐπὶ τοῦ θρόνου καὶ τῷ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ^7.9 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· ^7.10 καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. ^15.3 καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· ^15.4 τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου, ὅτι μόνος ὅσιος; ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν. ^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. ^22.13 ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ,ὁ πρῶτος καὶ ὁ ἔσχατος,ἡ ἀρχὴ καὶ τὸ τέλος. ^22.20 Λέγει ὁ μαρτυρῶν ταῦτα Ναί· ἔρχομαι ταχύ. Ἀμήν· ἔρχου, κύριε Ἰησοῦ.' ' None

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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; ^1.8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." ^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, ^4.10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, ^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!" ^5.8 Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. ^5.9 They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, ^5.10 And made them kings and priests to our God, And they reign on earth." ^5.12 saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" ^5.13 I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen." ^7.9 After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. ^7.10 They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" ^15.3 They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.' "^15.4 Who wouldn't fear you, Lord, And glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed." ^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. ^22.13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. ^22.20 He who testifies these things says, "Yes, I come quickly."Amen! Yes, come, Lord Jesus.' ' None

63. New Testament, Colossians, 1.15-1.20, 2.13, 2.15, 2.19, 3.1, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Heavenly hymns • Hymn • Hymns • Pronoia (providence) archontic, Barbelo/Hymn • Religion passim, hymn • hymn • hymns • hymns,

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 206; Huttner (2013), Early Christianity in the Lycus Valley, 113, 119, 120, 121, 122, 137; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 269; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 81; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 83; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 91, 348

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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. ^2.19 καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. ^3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· ^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

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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. ' "^2.19 and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. " ^3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. ^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

64. New Testament, Ephesians, 3.1, 5.18-5.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Colossians (Epistle), Christological Hymn, • Hymn • Methodius, hymn • hymn • hymns • hymns,

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 224; Huttner (2013), Early Christianity in the Lycus Valley, 137; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 168; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 348

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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

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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

65. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cleanthes, as author of the Hymn • Colossians (Epistle), Christological Hymn, • Pronoia (providence) archontic, Barbelo/Hymn • Religion passim, hymn • hymn • hymns,

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 119; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 269; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19, 20; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 41; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 192

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2.5 τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ^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

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2.5 Have this in your mind, which was also in Christ Jesus, ' "^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

66. New Testament, Romans, 3.13, 3.16, 16.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hymns to Jesus • Religion passim, hymn • hymns

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60; Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 364; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 80, 81

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3.13 ^3.16 ' ' None

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3.13 "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips;" ^3.16 Destruction and misery are in their ways. ' ' None

67. New Testament, John, 1.4, 1.18, 4.10-4.11, 4.24, 8.56-8.59, 12.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eucharist, Romanos the Melodist, liturgical hymns of • Heavenly hymns • Pronoia (providence) archontic, Barbelo/Hymn • Religion passim, hymn • baptism, Romanos the Melodist, liturgical hymns of • hymn

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 562; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 56; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 154, 157, 243, 259, 261, 265, 267, 268, 269, 270, 275, 279; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 192; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 83; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 41

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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. ^8.56 Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. ^8.57 εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας; ^8.58 εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. ^8.59 ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. ^12.21 οὗτοι οὖν προσῆλθαν Φιλίππῳ τῷ ἀπὸ Βηθσαιδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν.'' None

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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." ^8.56 Your father Abraham rejoiced to see my day. He saw it, and was glad." ^8.57 The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?" ^8.58 Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." ^8.59 Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. ^12.21 These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus."'' None

68. New Testament, Luke, 1.48, 2.14, 11.2, 18.1, 24.15-24.16, 24.33-24.43 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ambrose of Milan, Ambrose of Milan, hymns of • Ambrose of Milan, liturgical use of composed hymns versus psalms • Heavenly hymns • Homeric verses/references used for magical purposes/in magical hymns • Hymn(s) • Reformation, liturgical use of composed hymns versus psalms • homilies, Ambrose’s hymns and preaching • hymn • hymns • hymns,- magical • religious practices, of women, singing hymns

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 129; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 391; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 219; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 130; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 347; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 274; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 102; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 102

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1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· ^2.14 Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. ^11.2 εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· ^18.1 Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐνκακεῖν, ^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

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1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. ^2.14 "Glory to God in the highest, On earth peace, good will toward men." ^11.2 He said to them, "When you pray, say, \'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. ^18.1 He also spoke a parable to them that they must always pray, and not give up, ^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

69. New Testament, Mark, 14.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • hymn • hymns • hymns, early Christian • hymns, in New Testament

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 129; Esler (2000), The Early Christian World, 781; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189

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14.26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.'' None

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14.26 When they had sung a hymn, they went out to the Mount of Olives. '' None

70. New Testament, Matthew, 6.9-6.13, 10.37, 26.30, 28.19-28.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hymn(s) • Pronoia (providence) archontic, Barbelo/Hymn • Verbal performance (chanting, singing, hymning, glossolalia) • hymn • hymns • hymns, early Christian • hymns, in New Testament

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 72, 313; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 498; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 130; Esler (2000), The Early Christian World, 781; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 274, 277, 278; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 258; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 41

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6.9 Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, ^6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· ^6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· ^6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· ^6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ^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· ^26.30 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. ^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

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6.9 Pray like this: 'Our Father in heaven, may your name be kept holy. " '^6.10 Let your kingdom come. Let your will be done, as in heaven, so on earth. ^6.11 Give us today our daily bread. ^6.12 Forgive us our debts, as we also forgive our debtors. ' "^6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " "^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. " ^26.30 When they had sung a hymn, they went out to the Mount of Olives. ^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

71. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly hymns • hymn

Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 335; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46

72. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly hymns • Hymn

Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 169; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 348

73. 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 253; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366

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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

74. 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), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 284

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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

75. 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), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 23; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 332

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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

76. Pausanias, Description of Greece, 1.14.7, 3.11.9, 3.23.1, 10.7.4-10.7.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Homeric Hymn, to Demeter • Homeric Hymn, to Earth • Homeric Hymns, Aphrodite • Homeric Hymns, Apollo • Homeric Hymns, Hermes • hymn, • hymns,- Greek • hymns,- magical

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 240, 252; Bowie (2021), Essays on Ancient Greek Literature and Culture, 301, 684; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 276, 379, 482; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32

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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. ^3.11.9 τὰ μὲν Τισαμενοῦ τοιαῦτα ἐπυνθανόμην ὄντα· Σπαρτιάταις δὲ ἐπὶ τῆς ἀγορᾶς Πυθαέως τέ ἐστιν καὶ Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς ἀγάλματα. Χορὸς δὲ οὗτος ὁ τόπος καλεῖται πᾶς, ὅτι ἐν ταῖς γυμνοπαιδίαις—ἑορτὴ δὲ εἴ τις ἄλλη καὶ αἱ γυμνοπαιδίαι διὰ σπουδῆς Λακεδαιμονίοις εἰσίν—ἐν ταύταις οὖν οἱ ἔφηβοι χοροὺς ἱστᾶσι τῷ Ἀπόλλωνι. τούτων δὲ οὐ πόρρω Γῆς ἱερὸν καὶ Διός ἐστιν Ἀγοραίου, τὸ δὲ Ἀθηνᾶς Ἀγοραίας καὶ Ποσειδῶνος ὃν ἐπονομάζουσιν Ἀσφάλιον, καὶ Ἀπόλλωνος αὖθις καὶ Ἥρας· ^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

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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. ^3.11.9 Such I learned was the history of Tisamenus. On their market-place the Spartans have images of Apollo Pythaeus, of Artemis and of Leto. The whole of this region is called Choros (Dancing), because at the Gymnopaediae, a festival which the Lacedaemonians take more seriously than any other, the lads perform dances in honor of Apollo. Not far from them is a sanctuary of Earth and of Zeus of the Market-place, another of Athena of the Market-place and of Poseidon surnamed Securer, and likewise one of Apollo and of Hera. ^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

77. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aelius Aristides, Hymn to Dionysus • Aelius Aristides, hymn attributed to Aelius Aristides • Aristides, Aelius, hymns, sung • Epidauros Asklepieion, Isyllos Hymn • Hymns • Hymns (inscribed), hymn to Asklepios attributed to Aelius Aristides • Hymns, Generic hybridity of • Hymns, Geography in • Hymns, Mimetic • Hymns, Motifs in • Hymns, Narrative Structure of • Hymns, Structure of • Hymns, Temporal Logic in • Ovid, and hymns • Trikka Asklepieion, Isyllos Hymn evidence of incubation(?) • hymn • hymn, prose hymn • hymn, prose hymn as religious action • hymn, religious hymn

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 288, 392; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 225; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 128, 129, 131, 132, 133, 134, 137, 140, 141, 142, 143; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 139, 140, 141, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 312, 317, 318; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 175, 200, 202; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 322, 323; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 16, 26, 54, 67, 72, 74, 79, 82, 84, 110, 113, 132

78. 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), Panthée: Religious Transformations in the Graeco-Roman Empire, 33; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107

79. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • hymn • hymns • hymns,

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 139; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 189; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 197

80. Eusebius of Caesarea, Ecclesiastical History, 7.30.10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • hymn

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 224; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 134

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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

81. 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), Icons of Power: Ritual Practices in Late Antiquity, 64, 79; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 156

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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

82. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hymn to Athena • hymn • hymns

Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 176, 181; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237

83. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Homeric verses/references used for magical purposes/in magical hymns • Hymns, Definition of • Hymns, Divine Power and Cult in • Hymns, Generic hybridity of • Hymns, Narrative Structure of • Hymns, Structure of • Hymns, Temporal Logic in • Papyri Graecae Magicae Hymns • Pitys, and Hymn to Helios, • Pronoia (providence) archontic, Barbelo/Hymn • Verbal performance (chanting, singing, hymning, glossolalia) • 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 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; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 454, 459; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 60, 355, 356, 407; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 137, 139, 140, 141, 142, 143; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 133, 134, 135, 139, 140, 163, 164, 165, 166, 255, 256, 259, 260; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 60, 81, 82, 83, 87, 93; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 279, 280; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 155, 156, 157, 158; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 294, 295, 297, 302, 303; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 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), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 259

84. Augustine, Confessions, 9.7.15, 10.33.49 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Arians, hymn composition • hymns • hymns,

Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 57; Esler (2000), The Early Christian World, 1191; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 277, 280

sup>
9.7.15 15. Not long had the Church of Milan begun to employ this kind of consolation and exhortation, the brethren singing together with great earnestness of voice and heart. For it was about a year, or not much more, since Justina, the mother of the boy-Emperor Valentinian, persecuted Your servant Ambrose in the interest of her heresy, to which she had been seduced by the Arians. The pious people kept guard in the church, prepared to die with their bishop, Your servant. There my mother, Your handmaid, bearing a chief part of those cares and watchings, lived in prayer. We, still unmelted by the heat of Your Spirit, were yet moved by the astonished and disturbed city. At this time it was instituted that, after the manner of the Eastern Church, hymns and psalms should be sung, lest the people should pine away in the tediousness of sorrow; which custom, retained from then till now, is imitated by many, yea, by almost all of Your congregations throughout the rest of the world. 16. Then Thou by a vision made known to Your renowned bishop the spot where lay the bodies of Gervasius and Protasius, the martyrs (whom You had in Your secret storehouse preserved uncorrupted for so many years), whence You might at the fitting time produce them to repress the feminine but royal fury. For when they were revealed and dug up and with due honour transferred to the Ambrosian Basilica, not only they who were troubled with unclean spirits (the devils confessing themselves) were healed, but a certain man also, who had been blind many years, a well-known citizen of that city, having asked and been told the reason of the people's tumultuous joy, rushed forth, asking his guide to lead him there. Arrived there, he begged to be permitted to touch with his handkerchief the bier of Your saints, whose death is precious in Your sight. When he had done this, and put it to his eyes, they were immediately opened. Thence did the fame spread; thence did Your praises burn - shine; thence was the mind of that enemy, though not yet enlarged to the wholeness of believing, restrained from the fury of persecuting. Thanks be to You, O my God. Whence and whither have You thus led my remembrance, that I should confess these things also unto You - great, though I, forgetful, had passed them over? And yet then, when the savour of Your ointments was so fragrant, did we not run after You. Song of Songs 1:3-4 And so I did the more abundantly weep at the singing of Your hymns, formerly panting for You, and at last breathing in You, as far as the air can play in this house of grass. " "^10.33.49 49. The delights of the ear had more powerfully inveigled and conquered me, but You unbound and liberate me. Now, in those airs which Your words breathe soul into, when sung with a sweet and trained voice, do I somewhat repose; yet not so as to cling to them, but so as to free myself when I wish. But with the words which are their life do they, that they may gain admission into me, strive after a place of some honour in my heart; and I can hardly assign them a fitting one. Sometimes I appear to myself to give them more respect than, is fitting, as I perceive that our minds are more devoutly and earnestly elevated into a flame of piety by the holy words themselves when they are thus sung, than when they are not; and that all affections of our spirit, by their own diversity, have their appropriate measures in the voice and singing, wherewith by I know not what secret relationship they are stimulated. But the gratification of my flesh, to which the mind ought never to be given over to be enervated, often beguiles me, while the sense does not so attend on reason as to follow her patiently; but having gained admission merely for her sake, it strives even to run on before her, and be her leader. Thus in these things do I sin unknowing, but afterwards do I know it. 50. Sometimes, again, avoiding very earnestly this same deception, I err out of too great preciseness; and sometimes so much as to desire that every air of the pleasant songs to which David's Psalter is often used, be banished both from my ears and those of the Church itself; and that way seemed unto me safer which I remembered to have been often related to me of Athanasius, Bishop of Alexandria, who obliged the reader of the psalm to give utterance to it with so slight an inflection of voice, that it was more like speaking than singing. Notwithstanding, when I call to mind the tears I shed at the songs of Your Church, at the outset of my recovered faith, and how even now I am moved not by the singing but by what is sung, when they are sung with a clear and skilfully modulated voice, I then acknowledge the great utility of this custom. Thus vacillate I between dangerous pleasure and tried soundness; being inclined rather (though I pronounce no irrevocable opinion upon the subject) to approve of the use of singing in the church, that so by the delights of the ear the weaker minds may be stimulated to a devotional frame. Yet when it happens to me to be more moved by the singing than by what is sung, I confess myself to have sinned criminally, and then I would rather not have heard the singing. See now the condition I am in! Weep with me, and weep for me, you who so control your inward feelings as that good results ensue. As for you who do not thus act, these things concern you not. But You, O Lord my God, give ear, behold and see, and have mercy upon me, and heal me, - Thou, in whose sight I have become a puzzle to myself; and this is my infirmity. "" None

85. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Ambrose of Milan, Ambrose of Milan, hymns of • Ambrose of Milan, regulation of time in hymns of • Ambrose, Hymns • Hyginus, Hilary of Poitiers, hymns of • hymns compared to Ambrose of Milan

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 401; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 345; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 55, 56, 57, 58, 59

86. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Orphic Hymns • hymn • hymns • mimetic hymns, Callimachus

Found in books: Fowler (2014), Plato in the Third Sophistic, 64; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 6; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 78, 127, 325, 380, 402, 408; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 24

87. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • hymn • hymns

Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 389, 390; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 287

88. None, None, nan
Tagged with subjects: • Hymn to Zeus (Orphic) • Hymns, Structure of

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 66, 118, 143; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 222

89. 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), Panthée: Religious Transformations in the Graeco-Roman Empire, 29, 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 319, 353, 356, 361, 365; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156, 158

90. None, None, nan
Tagged with subjects: • Heavenly hymns • hymns

Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 72, 75, 76, 78, 80; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 232, 240, 247, 268

91. None, None, nan
Tagged with subjects: • Heavenly hymns • hymns

Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 79, 80; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 248, 249, 252

92. None, None, nan
Tagged with subjects: • Heavenly hymns • Hymn • Hymn to the Creator

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 28

93. None, None, nan
Tagged with subjects: • Hymns • hymns

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 31, 32, 181, 182; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 74, 75

94. None, None, nan
Tagged with subjects: • Hymns • hymns

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 74

95. 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), Panthée: Religious Transformations in the Graeco-Roman Empire, 26, 31; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 162

96. None, None, nan
Tagged with subjects: • Artemis, Callimachus’s hymn to • Callimachus, Hymn to Artemis • Hymns

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 34; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 98

97. None, None, nan
Tagged with subjects: • Callimachus, Hymn to Athena • Hymn • hymn • hymns,

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 226; Huttner (2013), Early Christianity in the Lycus Valley, 201, 202; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 229; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 154

98. None, None, nan
Tagged with subjects: • Hymns

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 31, 32, 181; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 295, 296, 324, 375

99. None, None, nan
Tagged with subjects: • Philae, Isis hymns • hymn

Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 157

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Tiresias: The Ancient Mediterranean Religions Source Database