Tiresias: The Ancient Mediterranean Religions Source Database

^8.5 מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃

^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.

^6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃

^6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.

^15.21 וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃

^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.

^9.15 אֲשֶׁר אִם־צָדַקְתִּי לֹא אֶעֱנֶה לִמְשֹׁפְטִי אֶתְחַנָּן׃, ^38.7 בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃

^9.15 Whom, though I were righteous, yet would I not answer; I would make supplication to Him that contendeth with me.
^38.7 When the morning stars sang together, And all the sons of God shouted for joy?

NA>

^6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃

^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.

NA>

¹ μοῦσαι Πιερίηθεν ἀοιδῇσιν κλείουσαι 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. ¹¹ οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν, ¹² εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας, ¹¹¹ οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·, ¹²¹ αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—, ¹²² τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται, ¹²³ ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, ¹²⁴ οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα, ¹²⁵ ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, ¹²⁶ πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ... ⁶⁵⁸ τὸν μὲν ἐγὼ Μούσῃς Ἑλικωνιάδεσσʼ ἀνέθηκα, ⁶⁵⁹ ἔνθα με τὸ πρῶτον λιγυρῆς ἐπέβησαν ἀοιδῆς. ⁶⁶⁰ τόσσον τοι νηῶν γε πεπείρημαι πολυγόμφων·, ⁶⁶¹ ἀλλὰ καὶ ὣς ἐρέω Ζηνὸς νόον αἰγιόχοιο·, ⁶⁶² Μοῦσαι γάρ μʼ ἐδίδαξαν ἀθέσφατον ὕμνον ἀείδειν. ⁶⁶⁸ ἢ Ζεὺς ἀθανάτων βασιλεὺς ἐθέλῃσιν ὀλέσσαι·,

¹ Pierian Muses, with your songs of praise,Length:
122, dtype: string 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.
¹¹ Not one, but two Strifes live on earth: when these,
¹² Are known, one’s praised, one blamed, because these two,
^11
1 As well, in silence, for Zeus took away,
¹²¹ There was no dread old age but, always rude,
¹²² of health, away from grief, they took delight,
¹²³ In plenty, while in death they seemed subdued,
¹²⁴ By sleep. Life-giving earth, of its own right,
¹²⁵ Would bring forth plenteous fruit. In harmony,
¹²⁶ They lived, with countless flocks of sheep, at ease, ... 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, ⁶⁶¹ 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,

¹ Μουσάων Ἑλικωνιάδων ἀρχώμεθʼ ἀείδειν, ἣ δέ οἱ Ἄτλαντα κρατερόφρονα γείνατο παῖδα· ¹⁰ ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι, ⁹⁴ ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος, ⁹⁵ ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, ⁹⁶ ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι, ⁹⁷ φίλωνται· γλυκερή οἱ ἀπὸ στόματος ῥέει αὐδή. ⁹⁸ εἰ γάρ τις καὶ πένθος ἔχων νεοκηδέι θυμῷ, ⁹⁹ ἄζηται κραδίην ἀκαχήμενος, αὐτὰρ ἀοιδὸς, ¹⁰⁰ Μουσάων θεράπων κλέεα προτέρων ἀνθρώπων, ¹⁰¹ ὑμνήσῃ μάκαράς τε θεούς, οἳ Ὄλυμπον ἔχουσιν, ... ⁹⁶⁹ 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, ¹⁰⁰⁹ Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι,

¹ From the Heliconian Muses let me sing: Length:
3

39, dtype: string
¹⁰ With heavy mist and lovely songs sing out, ⁹⁴ Kind words from hm; thus all the people go, ⁹⁵ To see him arbitrate successfully, ⁹⁶ Their undertakings and unswervingly, ⁹⁷ End weighty arguments: thus are there found, ⁹⁸ Wise kings who in crisis turn around, ⁹⁹ The problem in assembly easily,
¹⁰⁰ Employing gentle words persuasively,
¹⁰¹ And he stood out among them. Thus were they, ...
⁹⁶⁹ 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.
¹⁰⁰⁹ But Hera with her spouse became irate,

^1.37 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας, ^1.38 Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, ^1.69 Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος, ^1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ^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. ^6.25 ποιμαίνων δʼ ἐπʼ ὄεσσι μίγη φιλότητι καὶ εὐνῇ, ^12.21 Γρήνικός τε καὶ Αἴσηπος δῖός τε Σκάμανδρος, ^13.355 ἀλλὰ Ζεὺς πρότερος γεγόνει καὶ πλείονα ᾔδη. ^14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, ^15.166 καὶ γενεῇ πρότερος· τοῦ δʼ οὐκ ὄθεται φίλον ἦτορ, ^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, ^21.373 παυέσθω δὲ καὶ οὗτος· ἐγὼ δʼ ἐπὶ καὶ τόδʼ ὀμοῦμαι, ^21.374 μή ποτʼ ἐπὶ Τρώεσσιν ἀλεξήσειν κακὸν ἦμαρ, ^21.375 μὴ δʼ ὁπότʼ ἂν Τροίη μαλερῷ πυρὶ πᾶσα δάηται, ^21.376 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. βάρδιστοι θείειν· τώ τʼ οἴω λοίγιʼ ἔσεσθαι. τῶν δʼ ἵπποι μὲν ἔασιν ἀφάρτεροι, οὐδὲ μὲν αὐτοὶ, πλείονα ἴσασιν σέθεν αὐτοῦ μητίσασθαι. ἀλλʼ ἄγε δὴ σὺ φίλος μῆτιν ἐμβάλλεο θυμῷ, παντοίην, ἵνα μή σε παρεκπροφύγῃσιν ἄεθλα.

^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, ^1.38 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,
^1.69 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before, ^1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
^1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.199 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^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. ^1.201 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, ^2.489 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths, ^2.490 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, ^2.492 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, ^5.429 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,
^6.25 he while shepherding his flocks lay with the nymph in love, and she conceived and bare twin sons. of these did the son of Mecisteus loose the might and the glorious limbs and strip the armour from their shoulders.And Polypoetes staunch in fight slew Astyalus, "
^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 bulls-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,",
^13.355 but Zeus was the elder born and the wiser. Therefore it was that Poseidon avoided to give open aid, but secretly sought ever to rouse the Argives throughout the host, in the likeness of a man. So these twain knotted the ends of the cords of mighty strife and evil war, and drew them taut over both armies,
^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.
^15.166 for I avow me to be better far than he in might, and the elder born. Yet his heart counteth it but a little thing to declare himself the peer of me of whom even the other gods are adread. So spake he, and wind-footed, swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios.
^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. ^15.189 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, ^15.193 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. ^18.399 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, ^21.373 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, ^21.374 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, ^21.375 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, ^21.376 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. ^23.309 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. ^23.318 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 fathoms 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 fathoms 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, ^23.334 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—, ^23.339 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, ^23.344 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,

^3.60 δὸς δʼ ἔτι Τηλέμαχον καὶ ἐμὲ πρήξαντα νέεσθαι, ^6.150 εἰ μέν τις θεός ἐσσι, τοὶ οὐρανὸν εὐρὺν ἔχουσιν, ^6.155 τρὶς μάκαρες δὲ κασίγνητοι· μάλα πού σφισι θυμὸς, ^8.265 μαρμαρυγὰς θηεῖτο ποδῶν, θαύμαζε δὲ θυμῷ. ^8.270 Ἡφαίστοιο ἄνακτος. ἄφαρ δέ οἱ ἄγγελος ἦλθεν, ^8.275 ἀρρήκτους ἀλύτους, ὄφρʼ ἔμπεδον αὖθι μένοιεν. ^8.280 ἠύτʼ ἀράχνια λεπτά, τά γʼ οὔ κέ τις οὐδὲ ἴδοιτο, ^8.285 οὐδʼ ἀλαοσκοπιὴν εἶχε χρυσήνιος Ἄρης, ^8.290 ἐρχομένη κατʼ ἄρʼ ἕζεθʼ· ὁ δʼ εἴσω δώματος ᾔει, ^8.295 ὣς φάτο, τῇ δʼ ἀσπαστὸν ἐείσατο κοιμηθῆναι. ... εἵνεκα Νηλῆος κούρης ἄτης τε βαρείης, τήν οἱ ἐπὶ φρεσὶ θῆκε θεὰ δασπλῆτις Ἐρινύς. ἐς Πύλον ἐκ Φυλάκης καὶ ἐτίσατο ἔργον ἀεικὲς, ἀντίθεον Νηλῆα, κασιγνήτῳ δὲ γυναῖκα, ἠγάγετο πρὸς δώμαθʼ. ὁ δʼ ἄλλων ἵκετο δῆμον, Ἄργος ἐς ἱππόβοτον· τόθι γάρ νύ οἱ αἴσιμον ἦεν, ἔνθα δʼ ἔγημε γυναῖκα καὶ ὑψερεφὲς θέτο δῶμα, γείνατο δʼ Ἀντιφάτην καὶ Μάντιον, υἷε κραταιώ. ὦ πάτερ, ἦ μέγα θαῦμα τόδʼ ὀφθαλμοῖσιν ὁρῶμαι. ἴσκε ψεύδεα πολλὰ λέγων ἐτύμοισιν ὁμοῖα·

^3.60 Further, grant that Telemachus and I go home, having done that which we came here, in a swift black ship, to do.” So she then prayed, while she herself was making it all happen. She gave Telemachus the fine double-handled goblet so the dear son of Odysseus could pray in the same way. " ^6.150 If you are a god, who holds wide heaven, I think you nearest Artemis, great Zeuss daughter, in figure, form, and stature. If you are a mortal, who dwells on the earth, thrice blessed are your father and lady mother,", ^6.155 thrice blessed your bothers. No doubt their heart is ever gladdened with happiness because of you, when they see such a young shoot going to join the dance. But that one, far beyond others, will be most blessed at heart who, weighed down with your bride price, leads you home. ^8.265 beheld the twinkling of their feet and marveled in his heart. Then Demodocus played the lyre and began to sing beautifully about the love of Ares and fair-crowned Aphrodite, how in stealth they mixed the first time in the home of Hephaestus. Ares gave much to her and defiled the bed, " ^8.270 and bedding of lord Hephaestus, to whom a messenger soon came, Helios, whod noticed them mingling in love. Hephaestus heard the story, so painful to his heart, then made his way to the forge, brooding evil in his mind, placed a great anvil on the anvil block, and hammered bonds,", " ^8.275 unbreakable, indissoluble, so theyd stay fast in place. Then after he fashioned the snare, enraged at Ares, he made his way to the chamber where his dear bed lay, and spread the bindings about the bedposts in a circle all around. Many hung down from the ceiling, too,", " ^8.280 as fine as spider webs, that not even a blessed god could see, for with exceeding cunning theyd been made. Then after hed spread the snare all around the bed, he left to go to Lemnos, the well-built citadel which is to him by far the most beloved of all lands.", " ^8.285 But gold-reined Ares did not keep a blind mans watch, so he saw the famed artisan Hephaestus as he went away. He made his way to the house of far-famed Hephaestus, craving faired-crowned Cythereas love. Shed just come from the side of mighty Cronion, her father,", " ^8.290 and was sitting down as Ares came into the house. He put his hand in hers, called out her name, and said: “Come here, my dear, to bed. Lets lie down and take pleasure, for Hephaestus is no longer home, but is already gone, to Lemnos, I believe, to see the savage-speaking Sintians.”", ^8.295 So said he, and going to bed seemed welcome to her. The two climbed into bed and fell asleep. About them flowed the cunningly contrived bonds of ingenious Hephaestus, and there was no way to either move or lift their limbs. Right then they realized there would be no escape. ^8.300 Then the far-famed twice-lamed one came near them, having turned back before he reached the land of Lemnos, for Helios was keeping lookout for him and sent word. He made his way home, his dear heart grieving, stood in the doorway, and fierce anger seized him. " ^8.305 He cried out terribly and made himself heard by all the gods: “Father Zeus, and the rest of you blessed gods who are forever, come here, to see ludicrous and intolerable things, how Zeus daughter Aphrodite always dishonors me, because Im lame, and loves annihilating Ares,", " ^8.310 because hes handsome and sound-footed but I myself was born infirm. But I have no one else to blame but my two parents, whom I wish had never had me. But youll see for yourselves, how these two climbed into my bed and went to sleep in love, and Im in grief at the sight.", " ^8.315 I dont expect theyll lie this way a moment longer, though very much in love. Both soon wont want to sleep, but the bonds and snare will restrain them until her father pays back to me fully the whole bride price, all I put in his palm for his dog-eyed girl,", ^8.320 ince he has a beautiful daughter, but she has no self-restraint.” So said he, and the gods gathered at the bronze-floored house. Earth-holder Poseidon came. Helper Hermescame. Far-worker lord Apollo came. The female goddesses each stayed home out of shame. ^8.325 The gods, givers of good things, stood in the doorway. Uncontrollable laughter broke out among the blessed gods as they looked at the handiwork of ingenious Hephaestus. In this way, glancing at another near him, one would say: “Bad deeds do not prosper. The slow, indeed, overtakes the swift, " ^8.330 as even now Hephaestus, slow as he is, lame as he is, by craft has seized Ares, though hes the swiftest of the gods who hold Olympus, so Ares owes the fine for adultery.” So they said such things to one another, then the son of Zeus lord Apollo said to Hermes:", ^8.335 “Hermes, son of Zeus, runner, giver of good things, would you really be willing, crushed in mighty bonds, to sleep in bed beside golden Aphrodite?” Then the runner Argeiphontes answered him: “If only this would happen, far-shooter lord Apollo! " ^8.340 Three times as many inextricable bonds could be about me, and all you gods and goddesses could watch, but Id sleep beside golden Aphrodite!” So said he, and laughter broke out among the gods immortal. But laughter did not hold Poseidon, who ever implored", " ^8.345 the famed worker Hephaestus to free Ares. And, voicing winged words, he said to him: “Free him. I promise you hell pay as you demand, all thats just among the gods immortal.” The far-famed twice-lamed one said back to him:", " ^8.350 “Earth-holder Poseidon, dont bid me do this. The guarantees of wretches are wretched guarantees. How would I bind you among the gods immortal if Ares leaves and avoids his bond and obligation?” Earth-shaker Poseidon said back to him:", " ^8.355 “Hephaestus, if Ares does avoid his obligation and leaves in flight, I myself will pay you.” Then the far-famed twice-lamed one answered him: “Its not possible or proper that your word be denied.” So saying, good soul Hephaestus released the bonds.", " ^8.360 After hed freed them from bondage, mighty as it was, the two sprang up at once, and Ares made his way to Thracewhile smile-loving Aphrodite went to Cyprus, to Paphos, where she had an estate and fragrant altar. There the Graces bathed and anointed her with immortal", ^8.365 olive oil, such as bedecks the gods who are forever, and put lovely raiment round her, a wonder to behold. This the far-famed singer sang, and Odysseusin his mind enjoyed listening, as did the others, the long-oared Phaeacians, ship-famed men. ^8.490 all they did and experienced, all the Achaeans suffered, as if either you were there yourself or heard it from another. But come, shift, and sing the artifice of the Wooden Horse, that Epeius made with the help of Athena, that divine Odysseus once brought, as a trap, to the acropolis,
^10.275 But when, going up through the sacred glens, I was about to reach the great house of Circe of the many drugs, then Hermes of the golden wand met me as I was going toward the house, in the guise of a young man with his first beard, whose youthful manhood is most graceful. "
^10.335 in making love and love, well get to trust each other. “So said she. Then I in answer said to her: Circe, how can you bid me be gentle with you, who made my comrades pigs in your palace, and with a wily mind, since you have me here, bid me",
^10.490 But, first you need to complete a different journey, and go to the house of Hades and dread Persephone, to consult the soul of Teiresias the Theban, the blind seer whose mind is intact. To him, even after dying, Persephone gave mind, " ^10.495 that he alone has wits, while others flit about as shadows. “So said she. Then my dear heart was broken, and I sat weeping on the bed, and, truly, my heart no longer wished to live and see suns light. Then after Id had enough of weeping and writhing,",
^15.225 He was a seer, but sprung from the line of Melampus, who once upon a time had lived in Pylos, mother of sheep, a wealthy one who lived in a great preeminent house in Pylos. Eventually he went to a kingdom of other men, fleeing his fatherland and great-hearted Neleus, most illustrious of living men, " ^15.230 who for a full year had kept much wealth from him by violence. Meanwhile Melampus, in the palace of Phylacus, was bound in grievous bonds and suffered mighty sorrows because of Neleus daughter and the deep infatuation that a goddess, the house-wrecker Erinys, laid upon his mind.", ^15.235 But he escaped doom, and drove loud-bellowing cattlefrom Phylace to Pylos, and made godlike Neleus pay for his shameful deed, then led the woman to his home for his brother, but Melampus went to the kingdom of other men, to horse-grazing Argos, for it was now fated for him there, ^15.240 that he live as ruler over many Argives. There he married a woman and built a high-roofed house, then fathered Antiphates and Mantius, two mighty sons. Antiphates fathered great-hearted Oicles; then Oicles, the rouser of men Amphiaraus, "
^19.40 Some gods inside, quite surely, one of those who rule wide heaven.” Adroit Odysseus said to him in reply: “Be silent, and hold in check your mind, and dont ask questions. This is indeed the way of the gods who hold Olympus. But, you lie down, and Ill be left behind here,",

¹ of golden Aphrodite, Muse, tell me –, ⁹² Be on you whether you are Artemi, ⁹³ Or golden Aphrodite or, maybe, ⁹⁴ Noble Themis or bright-eyed Athene, ⁹⁵ 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,
¹⁰⁵ 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, ...

ἀκροτάτην κορυφὴν μηλοσκόπον εἰσαναβαίνων. πολλάκι δ’ ἀργινόεντα διέδραμεν οὔρεα μακρά, πολλάκι δ’ ἐν κνημοῖσι διήλασε θῆρας ἐναίρων, ὀξέα δερκόμενος: τότε δ’ ἕσπερος ἔκλαγεν οἶον, φεῦγε δ’ ἀναΐξασα, λίπεν δ’ ἄρα παῖδα τιθήνη, δεῖσε γάρ, ὡς ἴδεν ὄψιν ἀμείλιχον, ἠυγένειον. δεῖξε δὲ κοῦρον ἑόν: πάντες δ’ ἄρα θυμὸν ἔτερφθεν, ἀθάνατοι, περίαλλα δ’ ὁ Βάκχειος Διόνυσος: Πᾶνα δέ μιν καλέεσκον, ὅτι φρένα πᾶσιν ἔτερψε. φοιτᾷ δ’ ἔνθα καὶ ἔνθα διὰ ῥωπήια πυκνά, ἄλλοτε μὲν ῥείθροισιν ἐφελκόμενος μαλακοῖσιν, ἄλλοτε δ’ αὖ πέτρῃσιν ἐν ἠλιβάτοισι διοιχνεῖ,

NA>

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, ⁴⁸¹ Rhodope, Plouto, Calypso the Fair, ⁴⁸² Styx, also, and Urania were there,

⁶ Goddess who passed her fellow-deities by, ⁷ And dwelt in a dark cave, and it was there, ⁸ One night she lay with Zeus – and unaware, ⁹ of what they did were all the gods and men –, ¹⁰ While white-armed Hera sweetly slept, and when ¹¹ Great Zeus’s deed was done and up on high, ¹² The tenth moon was established in the sky,
¹⁴ of great import: she bore a cunning son,
¹⁷ Brings dreams and will among the gods display, ¹⁸ Great deeds. Though born at dawn, yet at midday, ¹⁹ He played the lyre and when nightfall had come, ²⁰ He stole Apollo’s cattle (the month’s sum, 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, 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: ²⁰³ “Old man, who weed the grassy land, I came, ...

¹ Apollo, the Far-Shooter, I’ll recall,
³ of Zeus he goes, and from their seats they spring,

¹⁶ And skill in archery. Blest one, delight,
¹⁷ In both your glorious children – Artemi,
¹⁸ The huntress and the Lord Apollo, thi,
²² of palm at Inopus’ streams. How shall I be, ²³ Your bard when you’re so fit in every way,
²⁷ And lofty headlands, streams that to the sea,
²⁹ Shall I sing of how Leto gave you birth,
³⁰ A source of joy to every man on earth,
³¹ As she took rest upon that rocky isle,
³² of Delos on Mt. Cynthus. All this while,
³³ Dark waves on either side drive to the strand,
³⁴ Pressed by shrill winds, whence you assumed command,
³⁵ Over all men. To Crete and Athens town,
³⁶ Aegina and Euboea whose renown,
³⁷ Is in her ships, Aegae, Peiresiae,
³⁸ And Peparethos, with the sea nearby,
³⁹ Athos and Pelion’s towering heights, Samos, ⁴⁰ Ida’s dark hills, Phocaea and Scyros, ⁴¹ Autocane’s high slope, Imbros, so fair, ⁴² Scorched Lemnos, wealthy Lesbos (who lives there, ⁴³ But Macar, son of Aeolus?), and Chios, ⁴⁴ The wealthiest of the islands, and Claros, ⁴⁵ Which gleams, and craggy Mimas, Coryco, ⁴⁶ With her high hills and water-fed Samos,
¹³⁴ Rejoiced beneath her. Phoebus, with a bound,
¹³⁵ Now saw the light. The goddesses all cried,
¹³⁶ Aloud. Great Phoebus, you were purified,
¹³⁷ With pleasing water, and then you were wrapped,
¹³⁸ In a fine, new-made garment and then strapped,
¹³⁹ In a gold band. Gold-bladed Phoebus, though,

¹⁴⁶ No longer struggling, you loosed them all.
¹⁴⁷ Then to the goddesses immediately,
¹⁴⁸ He spoke: ‘The lyre and the bow by me,
¹⁴⁹ Shall be esteemed. To men I shall declare,
¹⁵⁰ Zeus’s unfailing will.” Then here and there,
¹⁵¹ The long-haired Phoebus, the Far-Shooter, went,
¹⁵² Upon the wide earth, and astonishment,
¹⁵³ Struck all the goddesses. All Delos shone,
¹⁵⁴ With gold from that time, as we see upon,
¹⁵⁵ A mountain-top wild blooms. Far-Shooter, Lord,
¹⁵⁶ You walked on craggy Cynthus or abroad,
¹⁵⁷ You wandered in the islands. Wooded brush,
¹⁵⁸ And shrines you have a-plenty. Streams that gush,
¹⁵⁹ To sea, high crags and lofty mountains, too –,

¹⁶⁰ All these are dear to you. But, Phoebus, you,

¹⁶¹ Most joy in Delos, for across the sea,

¹⁶² Long-robed Ionians come with obsequie,

¹⁶³ To you with their shy wives and children. They,

¹⁶⁴ With boxing, dancing, singing make you gay,

¹⁶⁵ Each time they gather. You might well believe,

¹⁶⁶ Them ageless and godlike should you perceive,

¹⁷² To the Far-Shooter; praise to him they send,
¹⁷³ And then to Leto and to Artemis,

¹⁸² Outsider who has suffered much should come,
¹⁸³ And ask, “O maidens, of those who come here,

¹⁸⁶ And dwells in rocky Chios. You will find,

¹⁹⁴ And the delightful town on the seaboard, ²¹⁴ And Aphrodite, Zeus’s progeny, ²¹⁵ Holding each other’s wrists. Among them, one, ²⁵¹ And wood-clad Thebe, for that holy spot,
²⁹¹ And lay it to you heart – the trampling,

²⁹⁶ Your massive shrine and the great quantity,
²⁹⁷ of treasures in it. Hear, then, what I say –,
²⁹⁸ You are much mightier than I – I pray,
²⁹⁹ At Crisa build your temple, just below,
<sup>3

16</sup> Hangs over it, beneath, a valley, rough,
³¹⁷ And hollow. Lord Phoebus Apollo planned,
³¹⁸ To build his lovely temple on this land.
³¹⁹ He said: “I’ll build my lovely temple here,
³²⁰ An oracle for men, who will come near,
³²¹ With perfect hecatombs, those who reside,

³⁷² Who in great Tartarus beneath us dwell,
³⁷³ Which spawns both men and gods, listen to me.
³⁷⁴ Grant me a child, apart from Zeus, and see,

³⁸⁵ Within her temples where so many pray,
³⁸⁶ Enjoying sacrifices. When each day,
³⁸⁷ And month was over, as the year rolled round,
³⁹³ Received it, and he plagued so many men. ⁴¹⁴ Pythian Apollo, since the piercing flame, ⁴¹⁵ of Helios caused the beast to rot right there.
⁴⁹⁰ Showed off his arrows, and a radiancy, ⁴⁹¹ Filled Crisa. This deed raised a hullabaloo, ⁴⁹² From all the wives – and well-bound daughters, too –, ⁴⁹³ of Crisa, for they all were much afraid. ⁴⁹⁴ Then, swift as thought, back to the ship he made, ⁴⁹⁵ His winged way. A youth, robust and strong, ⁴⁹⁶ He seemed to be, his hair cascading long, ⁵³⁵ Your goods and all your fair ship’s gear, then raise, ⁵³⁶ An altar on the beach and offer praise, ⁵³⁷ Around a fire and offer white meal to me, ⁵³⁸ All round the altar. From the hazy sea, ⁵³⁹ I leapt upon your swift ship, and therefore, ⁵⁴⁰ Pray to me as Delphinius; furthermore, ⁵⁴¹ The altar shall be called ‘Delphinius’, too, ⁵⁴² Forever and ‘offering a splendid view’.

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¹³⁹

¹³⁹ I invoke my father:

³⁰⁷ ἄγε δὴ καὶ χορὸν ἅψωμεν, ἐπεὶ, ³⁶⁰ σπεύδομεν αἵδʼ ἀφελεῖν τινὰ τάσδε μερίμνας, ἐμοὶ τραφείς τε καὶ καθιερωμένος; καὶ ζῶν με δαίσεις οὐδὲ πρὸς βωμῷ σφαγείς·, ὕμνον δʼ ἀκούσῃ τόνδε δέσμιον σέθεν. Χορός, μοῦσαν στυγερὰν, ἀποφαίνεσθαι δεδόκηκεν, λέξαι τε λάχη τὰ κατʼ ἀνθρώπους, ὡς ἐπινωμᾷ στάσις ἁμά. εὐθυδίκαιοι δʼ οἰόμεθʼ εἶναι·, τὸν μὲν καθαρὰς χεῖρας προνέμοντʼ, οὔτις ἐφέρπει μῆνις ἀφʼ ἡμῶν, ἀσινὴς δʼ αἰῶνα διοιχνεῖ·, ὅστις δʼ ἀλιτὼν ὥσπερ ὅδʼ ἁνὴρ, χεῖρας φονίας ἐπικρύπτει, μάρτυρες ὀρθαὶ τοῖσι θανοῦσιν, παραγιγνόμεναι πράκτορες αἵματος, αὐτῷ τελέως ἐφάνημεν. Χορός, μᾶτερ ἅ μʼ ἔτικτες, ὦ μᾶτερ, Νύξ, ἀλαοῖσι καὶ δεδορκόσιν, ποινάν, κλῦθʼ. ὁ Λατοῦς γὰρ ἶ-, νίς μʼ ἄτιμον τίθησιν, τόνδʼ ἀφαιρούμενος, πτῶκα, ματρῷον ἅ-, γνισμα κύριον φόνου. Χορός, ἐπὶ δὲ τῷ τεθυμένῳ, τόδε μέλος, παρακοπά, παραφορὰ φρενοδαλής, ὕμνος ἐξ Ἐρινύων, δέσμιος φρενῶν, ἀφόρ-, μικτος, αὐονὰ βροτοῖς. Χορός, τοῦτο γὰρ λάχος διανταία, Μοῖρʼ ἐπέκλωσεν ἐμπέδως ἔχειν, θνατῶν τοῖσιν αὐτουργίαι, ξυμπέσωσιν μάταιοι, τοῖς ὁμαρτεῖν, ὄφρʼ ἂν, γᾶν ὑπέλθῃ· θανὼν δʼ, οὐκ ἄγαν ἐλεύθερος. Χορός, , γιγνομέναισι λάχη τάδʼ ἐφʼ ἁμὶν ἐκράνθη·, ἀθανάτων δʼ ἀπέχειν χέρας, οὐδέ τις ἐστί, συνδαίτωρ μετάκοινος·, παλλεύκων δὲ πέπλων ἀπόμοιρος ἄκληρος ἐτύχθην, ¯˘¯˘¯˘¯ Χορός, δωμάτων γὰρ εἱλόμαν, ἀνατροπάς, ὅταν Ἄρης, τιθασὸς ὢν φίλον ἕλῃ. ἐπὶ τὸν ὧδʼ ἱέμεναι, κρατερὸν ὄνθʼ ὅμως ἀμαυ-, ροῦμεν ὑφʼ αἵματος νέου. Χορός, θεῶν δʼ ἀτέλειαν ἐμαῖς μελέταις ἐπικραίνειν, μηδʼ εἰς ἄγκρισιν ἐλθεῖν·, Ζεὺς δʼ αἱμοσταγὲς ἀξιόμισον ἔθνος τόδε λέσχας, ἇς ἀπηξιώσατο. Χορός, δόξαι τʼ ἀνδρῶν καὶ μάλʼ ὑπʼ αἰθέρι σεμναὶ, τακόμεναι κατὰ γᾶν μινύθουσιν ἄτιμοι, ἁμετέραις ἐφόδοις μελανείμοσιν, ὀρχη-, σμοῖς τʼ ἐπιφθόνοις ποδός. Χορός, μάλα γὰρ οὖν ἁλομένα, ἀνέκαθεν βαρυπεσῆ, καταφέρω ποδὸς ἀκμάν, σφαλερὰ καὶ τανυδρόμοις, κῶλα, δύσφορον ἄταν. Χορός, πίπτων δʼ οὐκ οἶδεν τόδʼ ὑπʼ ἄφρονι λύμᾳ·, τοῖον γὰρ ἐπὶ κνέφας ἀνδρὶ μύσος πεπόταται, καὶ δνοφεράν τινʼ ἀχλὺν κατὰ δώματος αὐδᾶ-, ται πολύστονος φάτις. Χορός, μένει γάρ. εὐμήχανοί, τε καὶ τέλειοι, κακῶν, τε μνήμονες σεμναὶ, καὶ δυσπαρήγοροι βροτοῖς, ἄτιμʼ ἀτίετα διόμεναι, λάχη θεῶν διχοστατοῦντʼ ἀνηλίῳ, λάμπᾳ, δυσοδοπαίπαλα, δερκομένοισι καὶ δυσομμάτοις ὁμῶς. Χορός, τίς οὖν τάδʼ οὐχ ἅζεταί, τε καὶ δέδοικεν βροτῶν, ἐμοῦ κλύων θεσμὸν, τὸν μοιρόκραντον ἐκ θεῶν, δοθέντα τέλεον; ἔτι δέ μοι, μένει γέρας παλαιόν, οὐδʼ ἀτιμίας, κύρω, καίπερ ὑπὸ χθόνα, τάξιν ἔχουσα καὶ δυσήλιον κνέφας. Ἀθηνᾶ, οὔκ ἔστι μήτηρ ἡ κεκλημένου τέκνου, τοκεύς, τροφὸς δὲ κύματος νεοσπόρου. τίκτει δʼ ὁ θρῴσκων, ἡ δʼ ἅπερ ξένῳ ξένη, ἔσωσεν ἔρνος, οἷσι μὴ βλάψῃ θεός. τεκμήριον δὲ τοῦδέ σοι δείξω λόγου. πατὴρ μὲν ἂν γένοιτʼ ἄνευ μητρός· πέλας, μάρτυς πάρεστι παῖς Ὀλυμπίου Διός, οὐδʼ ἐν σκότοισι νηδύος τεθραμμένη, ἀλλʼ οἷον ἔρνος οὔτις ἂν τέκοι θεός. λιπὼν δὲ λίμνην Δηλίαν τε χοιράδα, κέλσας ἐπʼ ἀκτὰς ναυπόρους τὰς Παλλάδος,

" ³⁰⁷ Come now, let us also join the dance, since we are resolved to display our hated song and to declare our allotted office, how our party directs the affairs of men. We claim to be just and upright. No wrath from us will come stealthily to the one who holds out clean hands, and he will go through life unharmed; but whoever sins, as this man has, and hides his blood-stained hands, as avengers of bloodshed we appear against him to the end, presenting ourselves as upright witnesses for the dead. O mother Night, hear me, mother who gave birth to me as a retribution for the blind and the seeing. For Letos son dishonors me by snatching away this cowering wretch, a proper expiation for his mothers blood. This is our song over the sacrificial victim — frenzied, maddened, destroying the mind, the Furies hymn, a spell to bind the soul, not tuned to the lyre, withering the life of mortals. For this is the office that relentless Fate spun for us to hold securely: when rash murders of kin come upon mortals, we pursue them until they go under the earth; and after death, they have no great freedom. This is our song over the sacrificial victim — frenzied, maddened, destroying the mind, the Furies hymn, a spell to bind the soul, not tuned to the lyre, withering the life of mortals. This office was ordained for us at birth; but the immortal gods must hold back their hands from us, nor does any of them share a feast in common with us; and I have neither lot nor portion of pure white ceremonial robes . . For I have chosen the overthrow of houses, whenever violence raised in the home seizes someone near and dear. So speeding after this man, we weaken him, even though he is strong, because of the fresh blood.", " ³⁶⁰ We are eager to take these cares away from another, and to establish for the gods exemption from my concerns, so that it will not come to trial; for Zeus has considered us, a blood-dripping, hateful band, unworthy of his council. For I have chosen the overthrow of houses, whenever violence raised in the home seizes someone near and dear. Speeding after this man, we weaken him, even though he is strong, because of the fresh blood. And mens thoughts, very proud under the sky, waste away and dwindle in dishonor beneath the earth, at our attack in black robes and the vindictive dance of our feet. For surely with a great leap from above I bring down the heavily falling force of my foot, my limbs that trip even swift runners — unendurable ruin. But, as he falls, he does not know it, because of his senseless folly; pollution hovers over the man in such darkness, and mournful rumor speaks of a dark mist over his house. — unendurable ruin. For it remains. We are skilled in plotting, powerful in execution, and we remember evil deeds; we are revered and hard for mortals to appease, pursuing our allotted office which is without rights, without honor, separated from the gods in sunless light — our office that makes the path rough for seeing and dim-sighted alike. What mortal, then, does not stand in awe and dread of this, when he hears from me the law ordained by Fate, given by the gods for perfect fulfilment? My ancient privilege still remains, I do not meet with dishonor, although I have my place under the earth and in sunless darkness. (Enter Athena, wearing the aegis.",

μή μοι πόλιν γε πρυμνόθεν πανώλεθρον

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" ^5.25 led all types of strains. And the Muses began with a prelude to Zeus, then sang first of divine Thetis and of Peleus; how Hippolyte, the opulent daughter of Cretheus, wanted to trap him with deceit. With elaborate planning she persuaded her husband, the watcher of the Magnesians, to be a partner in her plot, and she forged a false story; 30 that Peleus had made an attempt on her in Acastus own bed. But the opposite was true; for she often begged him and coaxed him with all her heart, but her reckless words provoked his temper. Without hesitating he refused Acastus bride, fearing the anger of father Zeus, the god of hospitality. And from the sky Zeus who rouses the clouds noticed, 35 Zeus the king of the immortals, and he promised that soon he would make one of the Nereids of the golden distaff the sea-dwelling wife of Peleus, after gaining the consent of their brother-in-law Poseidon, who often comes from Aegae to the famous Dorian Isthmus. There joyful bands welcome the god with the cry of reed-pipes, and contend with the bold strength of their limbs. The fortune that is born along with a man decides in every deed. And you, Euthymenes from Aegina, have twice fallen into the arms of Victory and attained embroidered hymns. Truly even now, Pytheas, your mothers brother honors the kindred race of that hero following after you. Nemea is linked to him, and Aeginas festival month which belongs to Apollo. 45 And he was victorious over his peers both at home and in the lovely hollows of the hill of Nisus. I rejoice, because every state strives for noble deeds. Know that through the help of Meders good fortune you won sweet requital for your toils. It is fitting that a trainer of athletes should come from Athens.",

^2.75 according to the righteous counsels of Rhadamanthys, whom the great father, the husband of Rhea whose throne is above all others, keeps close beside him as his partner. Peleus and Cadmus are counted among them, and Achilles who was brought there by his mother, when she had persuaded the heart of Zeus with her prayers- Achilles, who laid low Hector, the irresistible, unswerving pillar of Troy, and who consigned to death Memnon the Ethiopian, son of the Dawn. I have many swift arrows in the quiver under my arm, 85 arrows that speak to the initiated. But the masses need interpreters.3 The man who knows a great deal by nature is truly skillful, while those who have only learned chatter with raucous and indiscriminate tongues in vain like crows against the divine bird of Zeus. Now, bend your bow toward the mark; tell me, my mind, whom are we trying to hit 90 as we shoot arrows of fame from a gentle mind? I will aim at Acragas, and speak with true intent a word sworn by oath: no city for a hundred years has given birth to a man more beneficent in his mind or more generous with his hand 95 than Theron. But praise is confronted by greed, which is not accompanied by justice, but stirred up by depraved men, eager to babble and to bury the fine deeds of noble men. Since the sand of the shore is beyond all counting, who could number all the joys that Theron has given others?

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^3.25 that the spirit of lovely-robed Coronis had caught. For she lay in the bed of a stranger who came from Arcadia; but she did not elude the watcher. Even in Pytho where sheep are sacrificed, the king of the temple happened to perceive it, Loxias, persuading his thoughts with his unerring counsellor: his mind, which knows all things. He does not grasp falsehood, and he is deceived 30 by neither god nor man, neither in deeds nor in thoughts. Knowing even then of her sleeping with Ischys, son of Elatus, and of her lawless deceit, he sent his sister, raging with irresistible force, to Lacereia, since the girl lived by the banks of Lake Boebias. 35 A contrary fortune turned her to evil and overcame her. And many neighbors shared her fate and perished with her; fire leaps from a single spark on a mountain, and destroys a great forest. But when her kinsmen had placed the girl in the wooden walls of the pyre, and the ravening flame of Hephaestus ran around it, then Apollo spoke: "I can no longer endure in my soul to destroy my own child by a most pitiful death, together with his mothers grievous suffering." So he spoke. In one step he reached the child and snatched it from the corpse; the burning fire divided its blaze for him, 45 and he bore the child away and gave him to the Magnesian Centaur to teach him to heal many painful diseases for men. And those who came to him afflicted with congenital sores, or with their limbs wounded by gray bronze or by a far-hurled stone,

" ²³⁷ I have given thee wings to fly with ease aloft the boundless sea and all the land. No meal or feast but thoult be there, couched twixt the lips of many a guest, and lovely youths shall sing thee clear and well in orderly wise to the clear-voiced flute. And when thou comest to go down to the lamentable house of Hades in the depths of the gloomy earth, never, albeit thou be dead, shalt thou lose thy fame, but men will think of thee as one of immortal name, Cyrnus, who rangeth the land of Greece and the isles thereof — crossing the fishy unharvestable deep not upon horseback mounted but sped of the glorious gifts of the violet-crowned Muses unto all that care to receive thee; and living as they thou shalt be a song unto posterity so long as Earth and Sun abide. Yet as for me, thou hast no respect for me, great or small, but deceivest me with words as if I were a little child.", " ⁷³¹ †Father Zeus, I would it were the Gods pleasure that wanton outrage should delight the wicked if so they choose, but that whosoever did acts abominable and of intent, disdainfully, with no regard for the Gods, should thereafter pay penalty himself, and the ill-doing of the father become no misfortune unto the children after him; and that such children of an unrighteous sire as act with righteous intent, standing in awe of thy wrath, O Son of Cronus, and from the beginning have loved the right among their fellow-townsmen, these should not pay requital for the transgression of a parent. I say, would that this were the Gods pleasure; but alas, the doer escapeth and another beareth the misfortune afterward. Yet how can it be rightful, O King of the Immortals, that a man that hath no part in unrighteous deeds, committing no transgression nor any perjury, but is a righteous man, should not fare aright? What other man living, or in what spirit, seeing this man, would thereafter stand in awe of the Immortals, when one unrighteous and wicked that avoideth not the wrath of God or man, indulgeth wanton outrage in the fulness of his wealth, whereas the righteous be worn and wasted with grievous Penury?",
¹²²⁹ For I am een summoned home by a corpse from the sea which, dead though it be, speaketh with living lips. "He means a conch.",

" 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 Pisas 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 Pisas banks; it is not this that makes fat the store-houses of a city.",

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, ⁸⁸ ὅν, 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. ¹⁴² ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν ²⁷⁵ τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά—, ²⁷⁶ γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει·, ²⁸⁷ μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. ²⁸⁸ ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου, ²⁸⁹ Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, ²⁹⁰ Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ·, ²⁹¹ Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. ²⁹² ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου, ²⁹³ αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, ⁸¹⁰ ἆ.

⁸⁸ Whom once, in the compulsion of birth pains, ⁸⁹ 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, ⁹⁴ 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, ⁹⁸ 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,
¹⁴² Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
¹⁵⁶ ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
²⁷⁵ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it, ²⁷⁶ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it,
²⁸⁶ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁸⁹ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁹⁰ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, ²⁹³ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time,
⁸¹⁰ Ah! Do you wish to see them sitting together in the mountains? Pentheu,

χορῶν ἔξω παρθενίων, καλλίστα τότε πρῶτα μακά, ρων Κύπρις: γέλασέν τε θεὰ, τὰν ἁρπασθεῖσαν κυκλίων

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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, ⁶⁸⁹ 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, ⁶⁹⁴ 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,

" 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.", "

⁵⁸ Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, ⁵⁹ 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, ⁴⁴⁹ 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,

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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.

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, ³⁸⁷ 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.

^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.
^2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. "
^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."

^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, ^247c νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ. ^250c μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. ^274c ΣΩ. ἀκοήν γʼ ἔχω λέγειν τῶν προτέρων, τὸ δʼ ἀληθὲς αὐτοὶ ἴσασιν. εἰ δὲ τοῦτο εὕροιμεν αὐτοί, ἆρά γʼ ἂν ἔθʼ ἡμῖν μέλοι τι τῶν ἀνθρωπίνων δοξασμάτων; ΦΑΙ. γελοῖον ἤρου· ἀλλʼ ἃ φῂς ἀκηκοέναι λέγε. ΣΩ. ἤκουσα τοίνυν περὶ Ναύκρατιν τῆς Αἰγύπτου γενέσθαι τῶν ἐκεῖ παλαιῶν τινα θεῶν, οὗ καὶ τὸ ὄρνεον ἱερὸν ὃ δὴ καλοῦσιν Ἶβιν· αὐτῷ δὲ ὄνομα τῷ δαίμονι εἶναι Θεύθ. τοῦτον δὴ πρῶτον ἀριθμόν τε καὶ λογισμὸν εὑρεῖν καὶ,

^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.
^247c pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region,
^250c the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty,
^274c Socrates. I can tell something I have heard of the ancients; but whether it is true, they only know. But if we ourselves should find it out, should we care any longer for human opinions? Phaedrus. A ridiculous question! But tell me what you say you have heard. Socrates. I heard, then, that at Naucratis, in Egypt, was one of the ancient gods of that country, the one whose sacred bird is called the ibis, and the name of the god himself was Theuth. He it was who,

^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

^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,

^530a ἴσων ἢ διπλασίων ἢ ἄλλης τινὸς συμμετρίας. ^607a φιλεῖν μὲν χρὴ καὶ ἀσπάζεσθαι ὡς ὄντας βελτίστους εἰς ὅσον δύνανται, καὶ συγχωρεῖν Ὅμηρον ποιητικώτατον εἶναι καὶ πρῶτον τῶν τραγῳδοποιῶν, εἰδέναι δὲ ὅτι ὅσον μόνον ὕμνους θεοῖς καὶ ἐγκώμια τοῖς ἀγαθοῖς ποιήσεως παραδεκτέον εἰς πόλιν· εἰ δὲ τὴν ἡδυσμένην Μοῦσαν παραδέξῃ ἐν μέλεσιν ἢ ἔπεσιν, ἡδονή σοι καὶ λύπη ἐν τῇ πόλει βασιλεύσετον ἀντὶ νόμου τε καὶ τοῦ κοινῇ ἀεὶ δόξαντος εἶναι βελτίστου λόγου.

^530a with regard to equals or doubles or any other ratio.”“How could it be otherwise than absurd?” he said. “Do you not think,” said I, “that one who was an astronomer in very truth would feel in the same way when he turned his eyes upon the movements of the stars? He will be willing to concede that the artisan of heaven fashioned it and all that it contains in the best possible manner for such a fabric; but when it comes to the proportions of day and night, and of their relation to the month, and that of the month to the year, and
^607a we must love and salute them as doing the best they can, and concede to them that Homer is the most poetic of poets and the first of tragedians, but we must know the truth, that we can admit no poetry into our city save only hymns to the gods and the praises of good men. For if you grant admission to the honeyed muse in lyric or epic, pleasure and pain will be lords of your city instead of law and that which shall from time to time have approved itself to the general reason as the best.”“Most true,” he said.

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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, ¹⁰¹⁹ 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. ¹⁰²² 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, ¹¹²¹ 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,
¹¹²⁶ The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, ¹¹²⁹ The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, ¹¹³⁰ and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words,
¹¹⁴⁷ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus,

¹⁵⁸ in holy fear of you, wondering what debt you will extract from me, perhaps unknown before, perhaps renewed with the revolving years. Tell me, immortal Voice, child of golden Hope. Choru ¹⁵⁹ First I call on you, daughter of Zeus, immortal Athena,
²⁰² powers of fiery lightning, Zeus our father, slay him beneath your thunder-bolt. Choru,

¹ ἐκ Διὸς ἀρχώμεσθα, τὸν οὐδέποτʼ ἄνδρες ἐῶμεν, ἄρρητον· μεσταὶ δέ Διὸς πᾶσαι μὲν ἀγυιαί, πᾶσαι δʼ ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα, καὶ λιμένες· πάντη δὲ Διὸς κεχρήμεθα πάντες.

¹ From Zeus let us begin; him do we mortals never leave unnamed; full of Zeus are all the streets and all the market-places of men; full is the sea and the havens thereof; always we all have need of Zeus. For we are also his offspring; and he in his kindness unto men giveth favourable signs and wakeneth the people to work, reminding them of livelihood. He tells what time the soil is best for the labour of the ox and for the mattock, and what time the seasons are favourable both for the planting of trees and for casting all manner of seeds. For himself it was who set the signs in heaven, and marked out the constellations, and for the year devised what stars chiefly should give to men right signs of the seasons, to the end that all things might grow unfailingly. Wherefore him do men ever worship first and last. Hail, O Father, mighty marvel, mighty blessing unto men. Hail to thee and to the Elder Race! Hail, ye Muses, right kindly, every one! But for me, too, in answer to my prayer direct all my lay, even as is meet, to tell the stars.

¹⁰⁵ Spare Envy privily in the ear of Apollo: "I admire not the poet who singeth not things for number as the sea." Apollon spurned Envy with his foot and spake thus: "Great is the stream of the Assyrian river, but much filth of earth and much refuse it carries on its waters. And not of every water do the Melissae carry to Deo, but of the trickling stream that springs from a holy fountain, pure and undefiled, the very crown of waters." Hail, O Lord, but Blame Momos — let him go where Envy dwells!END,

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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

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^1.49 Yet their form is not corporeal, but only resembles bodily substance; it does not contain blood, but the semblance of blood. "These discoveries of Epicurus are so acute in themselves and so subtly expressed that not everyone would be capable of appreciating them. Still I may rely on your intelligence, and make my exposition briefer than the subject demands. Epicurus then, as he not merely discerns abstruse and recondite things with his minds eye, but handles them as tangible realities, teaches that the substance and nature of the gods is such that, in the first place, it is perceived not by the senses but by the mind, and not materially or individually, like the solid objects which Epicurus in virtue of their substantiality entitles steremnia; but by our perceiving images owing to their similarity and succession, because an endless train of precisely similar images arises from the innumerable atoms and streams towards the gods, our minds with the keenest feelings of pleasure fixes its gaze on these images, and so attains an understanding of the nature of a being both blessed and eternal.

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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 Wisdom will praise herself,and will glory in the midst of her people.
^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.
^24.4 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.

^24.33 I will again pour out teaching like prophecy,and leave it to all future generations.
^28.2 Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray.
^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.
^50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.

^50.12 And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,

^50.13 all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.

^50.16 Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
^50.21 and they bowed down in worship a second time,to receive the blessing from the Most High.
^50.22 And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy.
^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!

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non dulce, ni tecum simul, utrumne iussi persequemur otium

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^1.1 Aeneadum genetrix, hominum divomque voluptas, alma Venus, caeli subter labentia signa, quae mare navigerum, quae terras frugiferentis, concelebras, per te quoniam genus omne animantum, concipitur visitque exortum lumina solis: te, dea, te fugiunt venti, te nubila caeli, adventumque tuum, tibi suavis daedala tellus, summittit flores, tibi rident aequora ponti, placatumque nitet diffuso lumine caelum. nam simul ac species patefactast verna diei, et reserata viget genitabilis aura favoni, aeriae primum volucris te, diva, tuumque, significant initum perculsae corda tua vi. et rapidos trat amnis: ita capta lepore, inde ferae pecudes persultant pabula laeta, te sequitur cupide quo quamque inducere pergis. denique per maria ac montis fluviosque rapacis, frondiferasque domos avium camposque virentis, omnibus incutiens blandum per pectora amorem, efficis ut cupide generatim saecla propagent. quae quoniam rerum naturam sola gubernas, nec sine te quicquam dias in luminis oras, exoritur neque fit laetum neque amabile quicquam, te sociam studeo scribendis versibus esse, quos ego de rerum natura pangere conor, Memmiadae nostro, quem tu, dea, tempore in omni, omnibus ornatum voluisti excellere rebus. quo magis aeternum da dictis, diva, leporem. funde petens placidam Romanis, incluta, pacem; avia Pieridum peragro loca nullius ante, trita solo. iuvat integros accedere fontis

" ^1.1 BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest Oer sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength Oermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause.",

"Arma gravi numero violentaque bella parabamLege pharetratae virginis arva coli?Crinibus insignem quis acuta cuspide PhoebumInstruat, Aoniam Marte movente lyram?Sunt tibi magna, puer, nimiumque potentia regna;Cur opus adfectas, ambitiose, novum?An, quod ubique, tuum est? tua sunt Heliconia tempe?Vix etiam Phoebo iam lyra tuta sua est?Cum bene surrexit versu nova pagina primo,Attenuat nervos proximus ille meos;Nec mihi materia est numeris levioribus apta,Edere, materia conveniente modis.Aut puer aut longas compta puella comas.Questus eram, pharetra cum protinus ille solutaLegit in exitium spicula facta meum,Lunavitque genu sinuosum fortiter arcum,Quod que canas, vates, accipe dixit opus!Me miserum! certas habuit puer ille sagittas.Uror, et in vacuo pectore regnat Amor.Sex mihi surgat opus numeris, in quinque residat:Ferrea cum vestris bella valete modis!Cingere litorea flaventia tempora myrto,Par erat inferior versus: risisse CupidoMusa, per undenos emodulanda pedes!Dicitur atque unum surripuisse pedem.Quis tibi, saeve puer, dedit hoc in carmina iuris?Pieridum vates, non tua turba sumus.Quid, si praeripiat flavae Venus arma Minervae,Ventilet accensas flava Minerva faces?Quis probet in silvis Cererem regnare iugosis,"

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^8.730 sunt, quibus in plures ius est transire figuras, ^8.731 ut tibi, complexi terram maris incola, Proteu. ^8.732 Nam modo te iuvenem, modo te videre leonem; ^8.735 Saepe lapis poteras, arbor quoque saepe videri; ^8.736 interdum, faciem liquidarum imitatus aquarum, ^8.737 flumen eras, interdum undis contrarius ignis. Ille metu vacuus “nomen mihi” dixit “Acoetes, patria Maeonia est, humili de plebe parentes. Non mihi quae duri colerent pater arva iuvenci, lanigerosve greges, non ulla armenta reliquit; ... qualia dimidiae sinuantur cornua lunae. Undique dant saltus multaque adspergine rorant, emerguntque iterum redeuntque sub aequora rursus, inque chori ludunt speciem lascivaque iactant, corpora et acceptum patulis mare naribus efflant. De modo viginti (tot enim ratis illa ferebat), restabam solus. Pavidum gelidumque trementi, corpore vixque meum firmat deus “excute” dicens, “corde metum Diamque tene.” Delatus in illam, accessi sacris Baccheaque sacra frequento.”

^8.730 before the leaping flames, and said, “Alas, ^8.731 be this the funeral pyre of my own flesh!”, ^8.732 And as she held in her relentless hand,
^8.735 he moaned, “You sad Eumenides attend! ^8.736 Relentless Gods of punishment,—turn, turn, ^8.737 your dreadful vision on these baneful rites!

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.

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."

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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.

^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.

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,

" ^8.3.30 It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lords immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently."

^1.314 Cui mater media sese tulit obvia silva, ^1.315 virginis os habitumque gerens, et virginis arma, ^1.316 Spartanae, vel qualis equos Threissa fatigat, ^1.317 Harpalyce, volucremque fuga praevertitur Hebrum. ^1.318 Namque umeris de more habilem suspenderat arcum, ^1.319 venatrix, dederatque comam diffundere ventis, ^1.320 nuda genu, nodoque sinus collecta fluentis. ^1.330 sis felix, nostrumque leves, quaecumque, laborem, ^1.405 et vera incessu patuit dea. Ille ubi matrem, spiravere, pedes vestis defluxit ad imos,

^1.314 Hast thou not given us thy covet, ^1.315 that hence the Romans when the rolling years, ^1.316 have come full cycle, shall arise to power, " ^1.317 from Troy s regenerate seed, and rule supreme", ^1.318 the unresisted lords of land and sea? ^1.319 O Sire, what swerves thy will? How oft have I, " ^1.320 in Troy s most lamentable wreck and woe",
^1.330 where like a swollen sea Timavus pours, " ^1.405 These words he gave, and summoned Maias son,",

" ⁶ first my Thalia stooped in sportive mood,to Syracusan strains, nor blushed within,the woods to house her. When I sought to tell,of battles and of kings, the Cynthian god,plucked at mine ear and warned me: “Tityrus,beseems a shepherd-wight to feed fat sheep,but sing a slender song.” Now, Varus, I—,for lack there will not who would laud thy deeds,and treat of dolorous wars—will rather tune,to the slim oaten reed my silvan lay.I sing but as vouchsafed me; yet even this,if, if but one with ravished eyes should read,of thee, O Varus, shall our tamarisks,and all the woodland ring; nor can there be,a page more dear to Phoebus, than the page,where, foremost writ, the name of Varus stands.Speed ye, Pierian Maids! Within a cave,young Chromis and Mnasyllos chanced to see,silenus sleeping, flushed, as was his wont,with wine of yesterday. Not far aloof,slipped from his head, the garlands lay, and there,by its worn handle hung a ponderous cup.Approaching—for the old man many a time,had balked them both of a long hoped-for song—,garlands to fetters turned, they bind him fast.Then Aegle, fairest of the Naiad-band,aegle came up to the half-frightened boys,came, and, as now with open eyes he lay,with juice of blood-red mulberries smeared him oer,both brow and temples. Laughing at their guile,and crying, “Why tie the fetters? loose me, boys;enough for you to think you had the power;now list the songs you wish for—songs for you,another meed for her”—forthwith began.Then might you see the wild things of the wood,with Fauns in sportive frolic beat the time,and stubborn oaks their branchy summits bow.Not Phoebus doth the rude Parnassian crag,so ravish, nor Orpheus so entrance the heights,of Rhodope or Ismarus: for he sang,how through the mighty void the seeds were driven,of earth, air, ocean, and of liquid fire,how all that is from these beginnings grew,and the young world itself took solid shape,then gan its crust to harden, and in the deep,shut Nereus off, and mould the forms of things,little by little; and how the earth amazed,beheld the new sun shining, and the showers,fall, as the clouds soared higher, what time the woods,gan first to rise, and living things to roam,scattered among the hills that knew them not.Then sang he of the stones by Pyrrha cast,of Saturns reign, and of Prometheus theft,and the Caucasian birds, and told withal,nigh to what fountain by his comrades left,the mariners cried on Hylas till the shore,then re-echoed “Hylas, Hylas!” soothed,pasiphae with the love of her white bull—,happy if cattle-kind had never been!—,o ill-starred maid, what frenzy caught thy soul,the daughters too of Proetus filled the fields,with their feigned lowings, yet no one of them,of such unhallowed union eer was fain,as with a beast to mate, though many a time,on her smooth forehead she had sought for horns,and for her neck had feared the galling plough.O ill-starred maid! thou roamest now the hills,while on soft hyacinths he, his snowy side,reposing, under some dark ilex now,chews the pale herbage, or some heifer tracks,amid the crowding herd. Now close, ye Nymphs,ye Nymphs of Dicte, close the forest-glades,if haply there may chance upon mine eyes,the white bulls wandering foot-prints: him belike,following the herd, or by green pasture lured,some kine may guide to the Gortynian stalls.Then sings he of the maid so wonder-struck,with the apples of the Hesperids, and then,with moss-bound, bitter bark rings round the forms,of Phaethons fair sisters, from the ground,up-towering into poplars. Next he sings,of Gallus wandering by Permessus stream,and by a sister of the Muses led,to the Aonian mountains, and how all,the choir of Phoebus rose to greet him; how,the shepherd Linus, singer of songs divine,brow-bound with flowers and bitter parsley, spake:“These reeds the Muses give thee, take them thou,erst to the aged bard of Ascra given,wherewith in singing he was wont to draw,time-rooted ash-trees from the mountain heights.With these the birth of the Grynean grove,be voiced by thee, that of no grove beside,apollo more may boast him.” Wherefore speak,of Scylla, child of Nisus, who, tis said,her fair white loins with barking monsters girt,vexed the Dulichian ships, and, in the deep,swift-eddying whirlpool, with her sea-dogs tore,the trembling mariners? or how he told,of the changed limbs of Tereus—what a feast,what gifts, to him by Philomel were given;how swift she sought the desert, with what wings,hovered in anguish oer her ancient home?All that, of old, Eurotas, happy stream,heard, as Apollo mused upon the lyre,and bade his laurels learn, Silenus sang;till from

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¹² Can it be, Sirs, that here before you, just as before many another audience âx80x94 to use a familiar saying âx80x94 Ihave met with the strange and inexplicable experience of the owl? For though she is no whit wiser than the other birds nor more beautiful in appearance, but on the contrary only what we know her to be, yet whenever she utters her mournful and far from pleasing note, they all flock to her âx80x94 yes, and even when they merely see her, the reason being, as it seems to me, that they look with scorn upon her insignificance and weakness; and yet people in general say that the birds admire the owl. <,Surely, however, the birds ought rather to admire the peacock when they see him, beautiful and many-coloured as he is, and then again truly when he lifts himself up in pride and shows the beauty of his plumage, as he struts before his hen with his tail spread out and arched all about him like a fair-shaped theatre or some picture of the heavens studded with stars âx80x94 afigure well deserving of admiration for the colouring also, which is nearest to gold blended with dark blue; and then too on the tips of his feathers there are eyes, as it were, or markings like rings both in shape and in their general similitude. <,And, if you want something further, observe the lightness of his plumage, so light indeed that it is not an encumbrance nor hard to carry on account of its length. In the centre of it he offers himself to the spectators gaze, quite calm and unconcerned, turning himself this way and that as if on parade; and when he wishes really to astound us, he rustles his feathers and makes a sound not unpleasing, as of a light breeze stirring some thick wood. But it is not the peacock with all this fine display that the birds want to see, nor when they hear the song of the nightingale as she rises at early dawn are they at all affected by her âx80x94 <,nay, not even the swan do they greet on account of its music, not even when in the fullness of years it sings its last song, and through joy, and because it has forgotten the troubles of life, utters its triumphant notes and at the same time without sorrow conducts itself, as it seems, to a sorrowless death âx80x94 even then, Isay, the birds are not so charmed by its strains that they gather on some rivers bank or on a broad mead or the clean strand of a mere, or on some tiny green islet in a river. <,And since you likewise, though having so many delight­ful spectacles to behold, and so many things to hear âx80x94 able orators, most charming writers of both verse and prose, and finally, like gorgeous peacocks, sophists in great numbers, men who are lifted aloft as on wings by their fame and disciples âx80x94 since you, Isay, despite all these attractions, draw near and wish to listen to me, a man who knows nothing and makes no claim to knowing, amI not right in likening your interest to that which the birds take in the owl, one might almost say not without some divine purpose? <,This purpose is seen in mens belief that this bird is beloved of Athenê also, the fairest of the gods and the wisest, and indeed at Athens it was honoured by the art of Pheidias, who did not count the owl unworthy to share a dedication with the goddess, the popular assembly approving; but Pericles and his own self he depicted covertly, so we are told, on the shield of the goddess. However, it does not occur to me to regard all this as good fortune on the part of the owl, unless she really does in fact possess some superior sagacity. <,And this, Iimagine, is the reason why Aesop composed the fable in which he represents her as being wise and as advising the birds, when the first oak tree began to grow, not to let it happen, but by all means to destroy the plant; for, she explained, the tree would produce a drug from which none might escape, the bird-lime, and they would be caught by it. Again, when men were sowing flax, she bade them pick up this seed also, since if it grew, no good would come of it. <,And in the third place, when she saw a man armed with a bow, she prophesied, saying: "Yonder man will outstrip you with the help of your own feathers, for though he is on foot himself, he will send feathered shafts after you." But the other birds mistrusted her words of warning. They considered her foolish, and said she was mad; but afterwards through experience they came to admire her and to consider her in very truth exceedingly wise. And that is the reason why, whenever she shows herself, they draw near to her as to one possessing all knowledge; but as for her, she no longer gives them advice, but merely laments. <,So perhaps there has been delivered unto you some true word and salutary counsel, which Philosophy gave to the Greeks of old, but the men of that time comprehended it not and despised it; whereas those of the present day, recalling it, draw near to me on account of my appearance, thus honouring Philosophy as the birds honour the owl, although it is in reality voiceless and reticent of speech. For Iam quite well aware that Ihave not hitherto said anything worthy of consideration, and that now Ihave no knowledge superior to your own. <,But there are other men who are wise and altogether blessed; and if you wish, Ishall make them known to you, mentioning each one by name. For indeed this alone Iconsider to be profitable âx80x94 to know the men who are wise and able and omniscient. To such if you are willing to cleave, neglecting all other things âx80x94 both parents and the land of your birth, the shrines of the gods, and the tombs of your forefathers âx80x94 following wherever they lead, or remaining wherever they establish themselves âx80x94 whether in the Babylon of Ninus and Semiramis, or in Bactra, or Sousa, or Palibothra, or in some other famous and wealthy city âx80x94 giving them money or in some other way winning their favour, you will become happier than happiness itself. <,But if you not willing to do this yourselves, mistrusting your own natural ability, or pleading poverty or age or lack of physical strength, you will at least not begrudge your sons this boon nor deprive them of the greatest blessings, but will entrust them to these teachers if they are willing to receive them; and if they are unwilling, you will persuade them or compel them by any and all means, to the end that your sons, having been properly educated and having grown wise, may thenceforth be renowned among all Greeks and barbarians, being pre-eminent in virtue and reputation and wealth and in almost every kind of power. For not only do virtue and renown attend upon wealth, as we are told, but wealth likewise and of necessity accompanies virtue. <,This is the prophecy and counsel that Igive you in the presence of yonder god, moved by a spirit of goodwill and friendship toward you. And Isuppose that it would be my duty to urge and exhort myself first of all, if only the state of my health and my advanced age permitted, but the fact is that, on account of the infirmities which afflict me, Iam under the necessity, if perchance Ishall find it in any way possible, of discovering some bit of wisdom which has already been from the ancients cast aside as it were, and had grown stale for lack of teachers who are both better and still living. And Ishall tell you of another respect too in which Iam like the owl, even if you are ready to laugh at my words. <,For just as that bird makes no use herself of the others that fly to her side, but to the fowler is the most useful of all possessions âx80x94 since he has no need to throw out feed or mimic a call, but merely to show the owl and then have a great multitude of birds âx80x94 so Itoo have nothing to gain by the interest of the many. For Ido not take disciples, since Iknow there is nothing Ishould be able to teach them, seeing that Iknow nothing myself; but to lie and deceive by my promises, Ihave not the courage for that. But if Iassociated myself with a professional sophist, Ishould help him greatly by gathering a great crowd to him and then allowing him to dispose of the catch as he wished. However, for some reason or other, not one of the sophists is willing to take me on, nor can they bear the sight of me. <,Now Iam almost sure that you believe me when Ispeak of my own inexperience and lack of knowledge and sagacity âx80x94 and it seems to me that you not only believe me on this point, but would have believed Socrates also, when he continually and to all men advanced on his own behalf the same defence âx80x94 that he knew nothing; but that Hippias and Polus and Gorgias, each of whom was more struck with admiration of himself than of anyone else, you would have considered wise and blessed. <,But notwithstanding, Ideclare to that, great as is your number, you have been eager to hear a man who is neither handsome in appearance nor strong, and in age is already past his prime, one who has no disciple, who professes, Imay almost say, no art or special knowledge either of the nobler or of the meaner sort, no ability either as a prophet or a sophist, nay, not even as an orator or a flatterer, one who is not even a clever writer, who does not even have a craft deserving of praise or of interest, but who simply âx80x94 wears his hair long! But if you think it a better and wiser course, <,Imust do this and try to the best of my ability. However, you will not hear words such as you would hear from any other man of the present day, but words much less pretentious and wearisome, in fact just such as you now observe. And in brief, you must allow me to pursue any thought that occurs to me and not become annoyed if you find me wandering in my remarks exactly as in the past Ihave lived a life of roving, but you must grant me your indulgence, bearing in mind that you are listening to a man who is a layman and who is fond of talking. For in fact, as it happens, Ihave just finished a long, long journey, all the way from the Ister and the land of the Getae, or Mysians as Homer, using the modern designation of the race, calls them. <,And Iwent there, not as a merchant with his wares, nor yet as one of the supply-train of the army in the capacity of baggage-carrier or cattle-driver, nor was Idischarging a mission as ambassador to our allies or on some embassy bearing congratulations, the members of which join in prayers with the lips only. Iwent Unarmed, with neither helm nor shield nor lance, <,nor indeed with any other weapon either, so that Imarvelled that they brooked the sight of me. For I,who could not ride a horse and was not a skilled bowman or man-atâx80x91arms, nor yet a javelin-thrower, or slinger, belonging to the light-armed troops who carry no heavy armour, nor, again, was able to cut timber or dig a trench, nor to mow fodder from an enemys meadow with many a glance behind, nor yet to raise a tent or a rampart, just as certain non-combatants do who follow the legions as helpers, <,I,who was useless for all such things, came among men who were not dullards, and yet had no leisure to listen to speeches, but were high-strung and tense like race-horses at the starting barriers, fretting at the delay and in their excitement and eagerness pawing the ground with their hoofs. There one could see everywhere swords, everywhere corselets, everywhere spears, and the whole place was crowded with horses, with arms, and with armed men. Quite alone Iappeared in the midst of this mighty host, perfectly undisturbed and a most peaceful observer of war, <,weak in body and advanced in years, not bearing agolden sceptre or the sacred fillets of any god and arriving at the camp on an enforced journey to gain a daughters release, but desiring to see strong men contending for empire and power, and their opponents for freedom and native land. Then, not because Ishrank from the danger âx80x94 let no one think this âx80x94 but because Irecalled to mind an old vow, Iturned my course hither to you, ever considering that things divine have the greater claim and are more profitable than things human, however important these may be. <,Now is it more agreeable and more opportune for you that Ishould describe what Isaw there âx80x94 the immense size of the river and the character of the country, what climate the inhabitants enjoy and their racial stock, and further, Isuppose, the population and their military strength? Or should you prefer that Itake up the older and greater tale of this god at whose temple we are now? <,For he is indeed alike of men and gods the king and ruler and lord and father, and in addition, the dispenser of peace and of war, as the experienced and wise poets of the past believed âx80x94 to see if perchance we can commemorate both his nature and his power in a brief speech, which will fall short of what it should be even if we confine ourselves to these two themes alone. <,ShouldI, then, begin in the manner of Hesiod, a man good and beloved of the Muses, imitating the way in which he, quite shrewdly, does not venture to begin in his own person and express his own thoughts, but invites the Muses to tell about their own father? For this hymn to the goddesses is altogether more fitting than to enumerate those who went against Ilium, both themselves and the benches of their ships seriatim, although the majority of the men were quite unknown. And what poet is wiser and better than he who invokes aid for this work in the following manner?âx80x94 <,Oye Pierian Muses, who glorify man by your lays, Draw nigh me, and sing for me Zeus your father, and chant his praise. It is he through whom mortal men are renowned or unrenowned; At the pleasure of Zeus most high by fame are they crowned or discrowned; For lightly he strengtheneth this one, and strength unto that one denies; Lightly abases the haughty, the lowly he magnifies; Lightly the crooked he straightens, and withers the pride of the proud, Even Zeus who thunders on high, who dwelleth in mansions of cloud. <,Answer, therefore and tell me whether the address Ioffer and the hymn would prove more suitable to this assemblage, you sons of Elis âx80x94 for you are the rulers and the directors of this national festal gathering, both supervisors and guardians of what is said and done here âx80x94 or perhaps those who have gathered here should be spectators merely, not only of the sights to be seen, admittedly altogether beautiful and exceedingly renowned, but, very specially, of the worship of the god and of his truly blessed image, which your ancestors by lavish expenditure and by securing the service of the highest art made and set up as a dedication âx80x94 of all the statues which are upon the earth the most beautiful and the most dear to the gods, Pheidias having, as we are told, taken his pattern from Homers poesy, where the god by a slight inclination of his brows shook all Olympus, <,as the great poet most vividly and convincingly has expressed it in the following verses: He said, and nodded with his shadowy brows; Wavd on thimmortal head thambrosial locks, And all Olympus trembled at his nod. Or, should we somewhat more carefully consider these two topics themselves, Imean the expressions of our poets and the dedications here, and try to ascertain whether there is some sort of influence which in some way actually moulds and gives expression to mans conception of the deity, exactly as if we were in a philosophers lecture-room at this moment? <,Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest Gods kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; <,for inasmuch as these earlier men were not living dispersed far away from the divine being or beyond his borders apart by themselves, but had grown up in his company and had remained close to him in every way, they could not for any length of time continue to be unintelligent beings, especially since they had received from him intelligence and the capacity for reason, illumined as they were on every side by the divine and magnificent glories of heaven and the stars of sun and moon, by night and day encountering varied and dissimilar experiences, seeing wondrous sights and hearing manifold voices of winds and forest and rivers and sea, of animals tame and wild; while they themselves uttered a most pleasing and clear sound, and taking delight in the proud and intelligent quality of the human voice, attached symbols to the objects that reached their senses, so as to be able to name and designate everything perceived, <,thus easily acquiring memories and concepts of innumerable things. How, then, could they have remained ignorant and conceived no inkling of him who had sowed and planted and was now preserving and nourishing them, when on every side they were filled with the divine nature through both sight and hearing, and in fact through every sense? They dwelt upon the earth, they beheld the light of heaven, they had nourishment in abundance, for god, their ancestor, had lavishly provided and prepared it to their hand. <,As a first nourishment the first men, being the very children of the soil, had the earthy food âx80x94 the moist loam at that time being soft and rich âx80x94 which they licked up from the earth, their mother as it were, even as plants now draw the moisture therefrom. Then the later generation, who were now advancing, had a second nourishment consisting of wild fruits and tender herbs along with sweet dew and fresh nymph-haunted rills. Furthermore, being in contact with the circumambient air and nourished by the unceasing inflow of their breath, they sucked in moist air as infants suck in their food, this milk never failing them because the teat was ever at their lips. <,Indeed, we should almost be justified in calling this the first nourishment for both the earlier and the succeeding generations without distinction. For when the babe, still sluggish and feeble, is cast forth from the womb, the earth, its real mother, receives it, and the air, after breathing into it and quickening it, at once awakens it by a nourishment more liquid than milk and enables it to emit a cry. This might reasonably be called the first teat that nature offered to human beings at the moment of birth. <,So experiencing all these things and afterwards taking note of them, men could not help admiring and loving the divinity, also because they observed the seasons and saw that it is for our preservation that they come with perfect regularity and avoidance of excess in either direction, and yet further, because they enjoyed this god-given superiority over the other animals of being able to reason and reflect about the gods. <,So it is very much the same as if anyone were to place a man, a Greek or a barbarian, in some mystic shrine of extraordinary beauty and size to be initiated, where he would see many mystic sights and hear many mystic voices, where light and darkness would appear to him alternately, and athousand other things would occur; and further, if it should be just as in the rite called enthronement, where the inducting priests are wont to seat the novices and then dance round and round them âx80x94 pray, is it likely that the man in this situation would be no whit moved in his mind and would not suspect that all which was taking place was the result of a more than wise intention and preparation, even if he belonged to the most remote and nameless barbarians and had no guide and interpreter at his side âx80x94 provided, of course, that he had the mind of a human being? <,Or rather, is this not impossible? impossible too that the whole human race, which is receiving the complete and truly perfect initiation, not in a little building erected by the Athenians for the reception of a small company, but in this universe, a varied and cunningly wrought creation, in which countless marvels appear at every moment, and where, furthermore, the rites are being performed, not by human beings who are of no higher order than the initiates themselves, but by immortal gods who are initiating mortal men, and night and day both in sunlight and under the stars are âx80x94 if we may dare to use the term âx80x94 literally dancing around them forever âx80x94 is it possible to suppose, Irepeat, that of all these things his senses told him nothing, or that he gained no faintest inkling of them, and especially when the leader of the choir was in charge of the whole spectacle and directing the entire heaven and universe, even as a skilful pilot commands a ship that has been perfectly furnished and lacks nothing? <,That human beings should be so )" onMouseOut="nd();"affected would occasion no surprise, but much rather that, as we see, this influence reaches even the senseless and irrational brutes, so that even they recognize and honour the god and desire to live according to his ordice; and it is still stranger that the plants, which have no conception of anything, but, being soulless and voiceless, are controlled by a simple kind of nature âx80x94 it is passing strange, Isay, that even these voluntarily and willingly yield each its own proper fruit; so very clear and evident is the will and power of yonder god. <,Nay, Iwonder if we shall be thought exceedingly absurd and hopelessly behind the times in view of this reasoning, if we maintain that this unexpected knowledge is indeed more natural for the beasts and the trees than dullness and ignorance are for us? Why, certain men have shown themselves wiser than all wisdom; yes, they have poured into their ears, not wax, as Ibelieve they say that the sailors from Ithaca did that they might not hear the song of the Sirens, but a substance like lead, soft at once and impenetrable by the human voice, and they also methinks have hung before their eyes a curtain of deep darkness and mist like that which, according to Homer, kept the god from being recognized when he was caught; these men, then, despise all things divine, and having set up the image of one female divinity, depraved and monstrous, representing a kind of wantonness or self-indulgent ease and unrestrained lewdness, to which they gave the name of Pleasure âx80x94 an effeminate god in very truth âx80x94 her they prefer in honour and worship with softly tinkling cymbal-like instruments, or with pipes played under cover of darkness âx80x94 <,aform of entertainment which nobody would grudge such men if their cleverness went only as far as singing, and they did not attempt to take our gods from us and send them into banishment, driving them out of their own state and kingdom, clean out of this ordered universe to alien regions, even as unfortunate human beings are banished to sundry uninhabited isles; and all this universe above us they assert is without purpose or intelligence or master, has no ruler, or even steward or overseer, but wanders at random and is swept aimlessly along, no master being there to take thought for it now, and no creator having made it in the first place, or even doing as boys do with their hoops, which they set in motion of their own accord, and then let them roll along of themselves. <,Now to explain this digression âx80x94 my argument is responsible, having turned aside of itself; for perhaps it is not easy to check the course of a philosophers thoughts and speech, no matter what direction they may take; for whatever suggests itself to his mind always seems profitable, nay indispensable, for his audience, and my speech has not been prepared to "suit the water-clock and the constraint of court procedure," to use somebodys expression, but allows itself a great deal of license. Well, it is not difficult to run back again, just as on a voyage it is not difficult for competent steersmen who have got a little off their course to get back upon it. <,To resume, then: of mans belief in the deity and his assumption that there is a god we were maintaining that the fountain-head, as we may say, or source, was that idea which is innate in all mankind and comes into being as the result of the actual facts and the truth, an idea that was not framed confusedly nor yet at random, but has been exceedingly potent and persistent since the beginning of time, and has arisen among all nations and still remains, being, one may almost say, a common and general endowment of rational beings. As the second source we designate the idea which has been acquired and indeed implanted in mens souls through no other means than narrative accounts, myths, and customs, in some cases ascribed to no author and also unwritten, but in others written and having as their authors men of very great fame. <,of this acquired notion of the divine being let us say that one part is voluntary and due to exhortation, another part compulsory and prescriptive. By the kind that depends upon voluntary acceptance and exhortation Imean that which is handed down by the poets, and by the kind that depends upon compulsion and prescription Imean that due to the lawgivers. Icall these secondary because neither of them could possibly have gained strength unless that primary notion had been present to begin with; and because it was present, there took root in mankind, of their own volition and because they already possessed a sort of foreknowledge, the prescriptions of the lawgivers and the exhortations of the poets, some of them expounding things correctly and in consoce with the truth and their hearers notions, and others going astray in certain matters. <,But which of the two influences mentioned should be called the earlier in time, among us Greeks at any rate, namely, poetry or legislation, Iam afraid Icannot discuss at length on the present occasion; but perhaps it is fitting that the kind which depended, not upon penalties, but upon persuasion should be more ancient than the kind which employed compulsion and prescription. <,Now up to this point, we may almost say, the feelings of the human race towards their first and immortal parent, whom we who have a share in the heritage of Hellas call Ancestral Zeus, develop step by step along with those which men have toward their mortal and human parents. For in truth the goodwill and desire to serve which the offspring feel toward their parents is, in the first type, present in them, untaught, as a gift of nature and as a result of acts of kindness received, <,since that which has been begotten straightway from birth loves and cherishes in return, so far as it may, that which begat and nourishes and loves it, whereas the second and third types, which are derived from our poet and lawgivers, the former exhorting us not to withhold our gratitude from that which is older and of the same blood, besides being the author of life and being, the latter using compulsion and the threat of punishment for those who refuse obedience, without, however, making anything clear and showing plainly just who parents are and what the acts of kindness are for which they enjoin upon us not to leave unpaid a debt which is due. But to an even greater extent do we see this to be true in both particulars in their stories and myths about the gods. Now Iam well aware that to most men strict exactness in any exposition is on every occasion irksome, and that exactness in a speech is no less so for those whose sole interest is in quantity alone; these without any preface whatever or any statements defining their subject-matter, nay, without even beginning their speeches with any beginning, but straight off with unwashen feet, as the saying is, proceed to expound things most obvious and naked to the sight. Now as for unwashen feet, though they do no great harm when men must pass through mud and piles of refuse, yet an ignorant tongue causes no little injury to an audience. However, we may reasonably expect that the educated men of the audience, of whom one ought to take some account, will keep up with us and go through the task with us until we merge from bypath and rough ground, as it were, and get our argument back upon the straight road. <,Now that we have set before us three sources of mans conception of the divine being, to wit, the innate, that derived from the poets, and that derived from the lawgivers, let us name as the fourth that derived from the plastic art and the work of skilled craftsmen who make statues and likenesses of the gods âx80x94 Imean painters and sculptors and masons who work in stone, in a word, everyone who has held himself worthy to come forward as a portrayer of the divine nature through the use of art, whether (1)by means of a rough sketch, very indistinct or deceptive to the eye, or (2)by the blending of colours and by line-drawing, which produces a result which we can almost say is the most accurate of all, or (3)by the carving of stone, or (4)by the craft which makes images of wood, in which the artist little by little removes the excess of material until nothing remains but the shape which the observer sees, or (5)by the casting of bronze and the like precious metals, which are heated and then either beaten out or poured into moulds, or (6)by the moulding of wax, which most readily answers the artists touch and affords the greatest opportunity for change of intention. <,To this class belong not only Pheidias but also Alcamenes and Polycleitus and further, Aglaophon and Polygnotus and Zeuxis and, earlier than all these, Daedalus. For these men were not satisfied to display their cleverness and skill on commonplace subjects, but by exhibiting all sorts of likenesses and representations of gods they secured for their patrons both private persons and the states, whose people they filled with an ample and varied conception of the divine; and here they did not differ altogether from the poets and lawgivers, in the one case that they might not be considered violators of the laws and thus make themselves liable to the penalties imposed upon such, and in the other case because they saw that they had been anticipated by the poets and that the poets image-making was the earlier. <,Consequently they preferred not to appear to the many as untrustworthy and to be disliked for making innovations. In most matters, accordingly, they adhered to the myths and maintained agreement with them in their representations, but in some few cases they contributed their own ideas, becoming in a sense the rivals as well as fellow-craftsmen of the poets, since the latter appealed to the ear alone, whereas it was simply through the eye that they, for their part, interpreted the divine attributes to their more numerous and less cultivated spectators. And all these influences won strength from that primary impulse, as having originated with the honouring of the divine being and winning his favour. <,And furthermore, quite apart from that simple and earliest notion of the gods which develops in the hearts of all men along with their reasoning power, in addition to those three interpreters and teachers, the poets, the lawgivers, and creative artists, we must take on afourth one, who is by no means indifferent nor believes himself unacquainted with the gods, Imean the philosopher, the one who by means of reason interprets and proclaims the divine nature, most truly, perhaps, and most perfectly. <,As to the lawgiver, let us omit for the present to hale him here for an accounting; astern man is he and himself accustomed to hold all others to an accounting. Indeed, we ought to have consideration for ourselves and for our own preoccupation. But as for the rest, let us select the foremost man of each class, and consider whether they will be found to have done by their acts or words any good or harm to piety, and how they stand as to agreement with each other or divergence from one another, and which one of them adheres to the truth most closely, being in harmony with that primary and guileless view. Now in fact all these men speak with one voice, just as if they had taken the one track and were keeping to it, some clearly and others less plainly. Would the true philosopher, perhaps, not stand in need of consolation if he should be brought into comparison with the makers of statues or of poetic measures, and that too, before the throng of a national festive-gathering where the judges are predisposed in their favour? <,Suppose, for instance, that someone were to take Pheidias first and question him before the tribunal of the Hellenes, Pheidias, that wise and divinely-inspired creator of this awe-inspiring masterpiece of surpassing beauty, and should appoint as judges the men who are directing this contest in honour of the god, or better, a general court of all Peloponnesians and of the Boeotians, too, and Ionians and of the other Hellenes, wherever they are to be found in Asia as well as in Europe, and then suppose they should demand an accounting, not of the monies or of the sum spent on the statue âx80x94 the number of talents paid for gold and ivory, and for cypress and citron-wood, which are durable and indestructible timber for the interior work, or of the expenditure for the maintece and wages of the workmen, who were not few in number and worked for so long a time, the wages not only of the men in general, who were no mean artisans, but of Pheidias also, to whom went the greatest and fullest reward on account of his artistic skill âx80x94 of these items, Isay, it was fitting that the Eleans, who poured out their money so lavishly and magnificently, should have called for a reckoning; <,but as for us, we shall maintain that it is for something else that Pheidias must submit to trial. Suppose, then, that someone should actually say to him: "Obest and noblest of artists, how charming and pleasing a spectacle you have wrought, and a vision of infinite delight for the benefit of all men, both Greeks and barbarians, who have ever come here, as they have come in great throngs and time after time, no one will gainsay. <,For verily even the irrational brute creation would be so struck with awe if they could catch merely a glimpse of yonder statue, not only the bulls which are being continually led to the altar, so that they would willingly submit themselves to the priests who perform the rites of sacrifice, if so they would be giving some pleasure to the god, but eagles too, and horses and lions, so that they would subdue their untamed and savage spirits and preserve perfect quiet, delighted by the vision; and of men, whoever is sore distressed in soul, having in the course of his life drained the cup of many misfortunes and griefs, nor ever winning sweet sleep âx80x94 even this man, methinks, if he stood before this image, would forget all the terrors and hardships that fall to our human lot. <,Such a wondrous vision did you devise and fashion, one in very truth a Charmer of grief and anger, that from men All the remembrance of their ills could loose! So great the radiance and so great the charm with which your art has clothed it. Indeed it is not reasonable to suppose that even Hephaestus himself would criticize this work if he judged it by the pleasure and delight which it affords the eye of man." "But, on the other hand, was the shape you by your artistry produced appropriate to a god and was its form worthy of the divine nature, when you not only used a material which gives delight but also presented a human form of extraordinary beauty and size; and apart from its being a mans shape, made also all the other attributes as you have made them? that is the question which Iinvite you to consider now. And if you make a satisfactory defence on these matters before those present and convince them that you have discovered the proper and fitting shape and form for the foremost and greatest god, then you shall receive in addition a second reward, greater and more perfect than the one given by the Eleans. <,For you see that the issue is no small one, nor the danger, for us. Since in times past, because we had no clear knowledge, we formed each his different idea, and each person, according to his capacity and nature, conceived a likeness for every divine manifestation and fashioned such likenesses in his dreams; and if we do perchance collect any small and insignificant likenesses made by the earlier artists, we do not trust them very much nor pay them very much attention. But you by the power of your art first conquered and united Hellas and then all others by means of this wondrous presentment, showing forth so marvellous and dazzling a conception, that none of those who have beheld it could any longer easily form a different one. <,Pray, do you imagine that it was owing to lack of money that Iphitus and Lycurgus and the Eleans of that period, while instituting the contest and the sacrifice in such wise as to be worthy of Zeus, yet failed to search for and find a statue to bear the name and show the aspect of the god, although they were, one might almost say, superior in power to their descendants? Or was it rather because they feared that they would never be able adequately to portray by human art the Supreme and most Perfect Being?" <,Perhaps in answer to this Pheidias would say, since he was not tongue-tied nor belonged to a tongue-tied city, and besides was the close friend and comrade of Pericles:"My Greek fellow-citizens, the issue is the greatest that has ever arisen. For it is not about empire or the presidency of one single state or the size of the navy or as to whether an army of infantry has or has not been correctly administered, that Iam now being called to account, but concerning that god who governs the universe and my representation of him: whether it has been made with due respect to the dignity of the god and so as to be a true likeness of him, in no way falling short of the best portrayal of the divinity that is within the capacity of human beings to make, or is unworthy of him and unbefitting. <,"Remember, too, that it is notI who was your first expounder and teacher of the truth, for Iwas not even born as yet when Hellas began to be and while it still had no ideas that were firmly established about these matters, but when it was rather old, so to speak, and already had strong beliefs and convictions about the gods. And all the works of sculptors or painters earlier than my art which Ifound to be in harmony therewith, except so far as the perfection of the workmanship is concerned, Iomit to mention; <,your views, however, Ifound to be ingrained, not to be changed, so that it was not possible to oppose them, and Ifound other artistic portrayers of the divinity who were older thanI and considered themselves much wiser, namely the poets, for they were able through their poetry to lead men to accept any sort of idea, whereas our artistic productions have only this one adequate standard of comparison. <,For those divine manifestations âx80x94 Imean the sun and the moon and the entire heavens and the stars âx80x94 while in and of themselves they certainly appear marvellous, yet the artists portrayal of them is simple and has no need of artistic skill, if one should wish merely to depict the moons crescent or the suns full orb; and furthermore, whereas those heavenly bodies certainly, taken by themselves, reveal in abundance character and purpose, yet in their representations they show nothing to suggest this: which perhaps is the reason why at first they were not yet regarded by the Greeks as deities. <,For mind and intelligence in and of themselves no statuary or painter will ever be able to represent; for all men are utterly incapable of observing such attributes with their eyes or of learning of them by inquiry. But as for that in which this intelligence manifests itself, men, having no mere inkling thereof but actual knowledge, fly to it for refuge, attributing to God a human body as a vessel to contain intelligence and rationality, in their lack of a better illustration, and in their perplexity seeking to indicate that which is invisible and unportrayable by means of something portrayable and visible, using the function of a symbol and doing so better than certain barbarians, who are said to represent the divine by animals âx80x94 using as his starting-point symbols which are trivial and absurd. But that man who has stood out most above others in respect of beauty and majesty and splendour, he, we may say, has been by far the greatest creator of the images of the divine beings. <,For certainly no one would maintain that it had been better that no statue or picture of gods should have been exhibited among men, on the ground that we should look only at the heavens. For although the intelligent man does indeed reverence all those objects, believing them to be blessed gods that he sees from a great distance, yet on account of our belief in the divine all men have a strong yearning to honour and worship the deity from close at hand, approaching and laying hold of him with persuasion by offering sacrifice and crowning him with garlands. <,For precisely as infant children when torn away from father or mother are filled with terrible longing and desire, and stretch out their hands to their absent parents often in their dreams, so also do men to the gods, rightly loving them for their beneficence and kinship, and being eager in every possible way to be with them and to hold converse with them. Consequently many of the barbarians, because they lack artistic means and find difficulty in employing them, name mountains gods, and unhewn trees, too, and unshapen stones, things which are by no means whatever more appropriate in shape than is the human form. <,"But if you find fault with me for the human figure, you should make haste to be angry with Homer first; for he not only represented a form most nearly like this statue of mine by mentioning the flowing locks of the god and the chin too at the very beginning of the poem, when he says that Thetis made supplication for the bestowal of honour upon her son; but in addition to these things he ascribes to the gods meetings and counsellings and harangues, then also journeyings from Ida to the heavens and Olympus, and sleep-scenes and drinking-bouts and love-embraces, clothing everything in very lofty poetical language and yet keeping close to mortal likeness. And the most striking instance of this is when he ventured to liken Agamemnon to the god in respect to the most distinctive features by saying, His eye and lofty brow the counterpart of Zeus, the Lord of thunder. <,But as to the product of my workmanship nobody, not even an insane person, would liken it to any mortal man soever, if it be carefully examined from the point of view of a gods beauty or stature; since, if Ishall not be found to be a better and more temperate artificer than Homer, whom you thought godlike in his skill, Iam willing to pay any fines you wish! But Iam speaking with an eye to what is possible in my art. <,For an extravagant thing is poetry and in every respect resource­ful and a law unto itself, and by the assistance of the tongue and a multitude of words is able all by itself to express all the devisings of the heart, and whatever conception it may arrive at concerning any shape or action or emotion or magnitude, it can never be at a loss, since the voice of a Messenger can disclose with perfect clearness each and all these things. For, as Homer himself says, For glib runs the tongue, and can at will Give utterance to discourse in evry vein; Wide is the range of language; and such words As one may speak, another may return. <,Indeed, the race of man is more likely to run short of everything else than of voice and speech; of this one thing it possesses a most astounding wealth. At any rate it has left unuttered and undesignated no single thing that reaches our sense perceptions, but straightway puts upon everything the mind perceives the unmistakable seal of a name, and often even several vocal signs for one thing, so that when man gives utterance to any one of them, they convey an impression not much less distinct than does the actual thing itself. Very great indeed is the ability and power of man to express in words any idea that comes into his mind. <,But the poets art is exceedingly bold and not to be censured therefor; this was especially true of Homer, who practiced the greatest frankness and freedom of language; and he did not choose just one variety of diction, but mingled together every Hellenic dialect which before his time were separate âx80x94 that of the Dorians and Ionians, and also that of the Athenians âx80x94 mixing them together much more thoroughly than dyers do their colours âx80x94 and not only the languages of his own day but also those of former generations; if perchance there survived any expression of theirs taking up this ancient coinage, as it were, out of some ownerless treasure-store, <,because of his love of language; and he also used many barbarian words as well, sparing none that he believed to have in it anything of charm or of vividness. Furthermore, he drew not only from things which lie next door or near at hand, but also from those quite remote, in order that he might charm the hearer by bewitching and amazing him; and even these metaphors he did not leave as he first used them, but sometimes expanded and sometimes condensed them, or changing them in some other way. <,"And, last of all, he showed himself not only a maker of verses but also of words, giving utterance to those of his own invention, in some cases by simply giving his own names to the things and in others adding his new ones to those current, putting, as it were, a bright and more expressive seal upon a seal. He avoided no sound, but in short imitated the voices of rivers and forests, of winds and fire and sea, and also of bronze and of stone, and, in short, of all animals and instruments without exception, whether of wild beasts or of birds or of pipes and reeds. He invented the terms clang (kanache), boom (bombos), crash (ktupos), thud (doupos), rattle (arabos), and spoke of roaring rivers, whizzing missiles, thundering waves, raging winds, and other such terrifying and truly astonishing phenomena, thus filling the mind with great confusion and uproar. <,Consequently he had no lack of fear-inspiring names for things and of pleasant ones, and also of smooth and rough ones, as well as of those which have countless other differences in both their sounds and their meanings. As a result of this epic art of his he was able to implant in the soul any emotion he wished. "But our art, on the other hand, that which is dependent on the workmans hand and the artists creative touch, by no means attains to such freedom; but first we need a material substance, a material so tough that it will last, yet can be worked without much difficulty and consequently not easy to procure; we need, too, no small number of assistants. <,And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the gods nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, Iimagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. <,"But the most difficult thing of all is that the sculptor must keep the very same image in his mind continuously until he finishes his work, which often takes many years. Indeed, the popular saying that the eyes are more trustworthy than the ears is perhaps true, yet they are much harder to convince and demand much greater clearness; for while the eye agrees exactly with what it sees, it is not impossible to excite and cheat the ear by filling it with representations under the spell of metre and sound. <,Then again, while the measures of our art are enforced upon us by considerations of numbers and magnitude, the poets have the power to increase even these elements to any extent. For this reason it was easy enough for Homer to give the size of Eris by saying, With humble crest at first, anon her head, While yet she treads the earth, affronts the skies. But Imust be content, Isuppose, merely to fill up the space designated by Eleans or Athenians. <,"Thou certainly wilt agree, OHomer, wisest of poets, who both in the power of thy poetry and in time dost by far excel and wast practically the first to show the Hellenes many beautiful images of all the gods, and especially of the greatest among them, some images mild but others fear-inspiring and dread. <,But our god is peaceful and altogether gentle, such as befits the guardian of a faction-free and concordant Hellas; and this I,with the aid of my art and of the counsel of the wise and good city of the Eleans have set up âx80x94 amild and majestic god in pleasing guise, the Giver of our material and our physical life and of all our blessings, the common Father and Saviour and Guardian of mankind, in so far as it was possible for a mortal man to frame in his mind and to represent the divine and inimitable nature. <,"And consider whether you will not find that the statue is in keeping with all the titles by which Zeus is known. For he alone of the gods is entitled Father and King, Protector of Cities, God of Friendship, and God of Comradeship and also Protector of Suppliants, and God of Hospitality, Giver of Increase, and has countless other titles, all indicative of goodness: he is addressed as King because of his dominion and power; as Father, Ithink, on account of his solicitude for us and his kindness: as Protector of Cities in that he upholds the law and the common weal; as Guardian of the Race on account of the tie of kinship which unites gods and men; <,as God of Friendship and God of Comradeship because he brings all men together and wills that they be friends of one another and never enemy or foe; as Protector of Suppliants since he inclines his ear and is gracious to men when they pray; as God of Refuge because he gives refuge from evils; as God of Hospitality because we should not be unmindful even of strangers, nor regard any human being as an alien; as Giver of Wealth and Increase since he is the cause of all crops and is the giver of wealth and power. <,"And so far as it was possible to reveal these attributes without the help of words, is the god not adequately represented from the point of view of art? For his sovereignty and kingship are intended to be shown by the strength in the image and its grandeur; his fatherhood and his solicitude by its gentleness and kindliness; the Protector of Cities and Upholder of the Law by its majesty and severity; the kinship between gods and men, Ipresume, by the mere similarity in shape, being already in use as a symbol; the God of Friends, Suppliants, Strangers, Refugees, and all such qualities in short, by the benevolence and gentleness and goodness appearing in his countece. The God of Wealth and the "Giver of Increase are represented by the simplicity and grandeur shown by the figure, for the god does in very truth seem like one who is giving and bestowing blessings. <,"As for these attributes, then, Ihave represented them in so far as it was possible to do so, since Iwas not able to name them. But the god who continually sends the lightnings flash, portending war and the destruction of many or a mighty downpour of rain, or of hail or of snow, or who stretches the dark blue rainbow across the sky, the symbol of war, or who sends a shooting star, which hurls forth a stream of sparks, a dread portent to sailors or soldiers, or who sends grievous strife upon Greeks and barbarians so as to inspire tired and despairing men with unceasing love for war and battle, and the god who weighed in the balance the fates of the godlike men or of whole armies to be decided by its spontaneous inclination âx80x94 that god, Isay, it was not possible to represent by my art; nor assuredly shouldI ever have desired to do so even had it been possible. <,For of thunder what sort of soundless image, or of lightning and of the thunderbolt what kind of a likeness without the lightnings flash could by any possibility be made from the metals taken from the subterranean workings of this land at least? Then when the earth was shaken and Olympus was moved by a slight inclination of the eyebrows, or a crown of cloud was about his head, it was easy enough for Homer to describe them, and great was the freedom he enjoyed for all such things; but for our art it is absolutely impossible, for it permits the observer to test it with his eyes from close at hand and in full view. <,"But if, again, anyone thinks that the material used is too lacking in distinction to be in keeping with the god, his belief is true and correct. But neither those who furnished it, nor the man who selected and approved it, has he any right to criticize. For there was no other substance better or more radiant to the sight that could have come into the hands of man and have received artistic treatment. To work up air, at any rate, or fire, or the copious source of water, what tools possessed by mortal men can do that? <,These can work upon nothing but whatever hard residuary substance is held bound within all these elements. Ido not mean gold or silver, for these are trivial and worthless things, but the essential substance, tough all through and heavy; and to select each kind of material and entwining them together to compose every species, both of animals and of plants âx80x94 this is a thing which is impossible for even the gods, all except this God alone, one may almost say, whom another poet quite beautifully has addressed as follows: Lord of Dodona, father almighty, consummate artist. <,For he is indeed the first and most perfect artificer, who has taken as his coadjutor in his art, not the city of Elis, but the entire material of the entire universe. But of a Pheidias or of a Polycleitus you could not reasonably demand more than they have done; nay, even what they essayed is too great and august for our handiwork. <,Indeed, not even Hephaestus did Homer represent as showing his skill in other materials, but while he furnished a god as the craftsman for the making of the shield, he did not succeed in finding any different sort of material for it. For he speaks as follows: The stubborn brass, and tin, and precious gold, And silver, first he melted in the fire; Nay, Iwill not concede to any man that there ever has been a better sculptor thanI, but to Zeus, who fashioned the whole universe, it is not right to compare any mortal." <,So if Pheidias had said these things in his defence, Ibelieve that the assembled Hellenes would have been justified in conferring a crown upon him. But perhaps the majority of my hearers have failed to notice the several topics of my address, although, in my opinion, it has been quite as suitable for the multitude as for the philosophers to hear. It has dealt with the dedication of statues, how it should best be done, and with the poets, as to whether their conceptions of the gods are better or inferior, and also with the first conception of God, what it was and how it came into existence among men. And much too, Ibelieve, was said about the power of Zeus and about his titles. If this was accompanied by a eulogy of the statue and of those who dedicated it, so much the better. <,For in reality the god now seems to us to have such an expression, altogether benevolent and solicitous, that Iat least can almost fancy that he is speaking like this: "All this rite, you Eleans and all Hellas, you are carrying out, as one may see, very beautifully and fittingly, by offering sacrifices of a magnificence in keeping with your means, and, above all, by holding as from the beginning this most renowned contest of physical condition, strength, and speed, and lastly, because you are preserving in regard to festive occasions and secret rites all the customs which you have inherited. But with deep concern Iobserve that Yourself untended seem, and wretched age With mean attire and squalor is your lot."

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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.

^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.

^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.

^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."

^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, ^2.130 and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; ^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;

^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. ^12.1 Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. ^12.4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·, ^12.10 ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν·, ^12.28 Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. ^12.30 μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; ^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.

^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.", "
^12.1 Now concerning spiritual gifts, brothers, I dont want you tobe ignorant.",
^12.4 Now there are various kinds of gifts, but the same Spirit.

^12.10 and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages.
^12.28 God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.
^12.30 Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? "
^13.1 If I speak with the languages of men and of angels, but donthave 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 didnt 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, wont 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.

οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν,

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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.

^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.

^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, , ^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.

^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 wouldnt 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.

^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·, ^1.26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, ^1.27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·, ^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·, ^3.4 ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ·, ^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·

^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.
^1.26 the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, ^1.27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
^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 Gods 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.
^3.4 When Christ, our life, is revealed, then you will also be revealed with him in glory.

^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.

^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,

^3.1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, "
^5.18 Dont 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;

^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.

^2.5 Have this in your mind, which was also in Christ Jesus, " ^2.6 who, existing in the form of God, didnt 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.

^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.

^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.

^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."