1. Hebrew Bible, Numbers, 21.17-21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intertexts, vary in manuscripts of a given piyyut • intertextuality and intertext • intertextuality and intertext, literal
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 119, 120; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 119
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21.17 אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃'' None | sup>
21.17 Then sang Israel this song: Spring up, O well—sing ye unto it— 21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;'' None |
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2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Song of Songs, biblical intertextuality and • intertextuality and intertext • piyyut, piyyutim, intertextuality and
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 99; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 45
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3. Hebrew Bible, Isaiah, 33.20, 54.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Shivata Shir ha-Shirim (Yannai), intertextuality in • Song of Songs piyyutim, intertextuality in • Song of the Vineyard (Isa 5), as intertext for the Song of Songs • intertextuality • intertextuality VII, • intertextuality and intertext • intertextuality, in Shivata Shir ha-Shirim • intertextuality,implicit vs. explicit • piyyut, piyyutim, intertextuality and
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 97, 98, 99, 100, 101; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 51; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 156; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188
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54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ ' None | sup>
33.20 Look upon Zion, the city of our solemn gatherings; Thine eyes shall see Jerusalem a peaceful habitation, A tent that shall not be removed, The stakes whereof shall never be plucked up, Neither shall any of the cords thereof be broken.
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.'' None |
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4. Hesiod, Works And Days, 287-292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • intertextuality • intertextuality, between Parmenides and Homer • intertextuality, criteria for assessing
Found in books: Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 183, 187; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 190; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 68, 70, 78
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287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι'288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. ' None | sup>
287 Perses, remember this, serve righteousne'288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat 291 Each other, being lawless, but the pact 292 He made with humankind is very meet – ' None |
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5. Hesiod, Theogony, 1-9, 22-28 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Vergil, Aeneid, intertextual identity, Cyclic • intertextuality
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 121; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64, 189, 216; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 35
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1 Μουσάων Ἑλικωνιάδων ἀρχώμεθʼ ἀείδειν,'2 αἵθʼ Ἑλικῶνος ἔχουσιν ὄρος μέγα τε ζάθεόν τε 3 καί τε περὶ κρήνην ἰοειδέα πόσσʼ ἁπαλοῖσιν 4 ὀρχεῦνται καὶ βωμὸν ἐρισθενέος Κρονίωνος. 5 καί τε λοεσσάμεναι τέρενα χρόα Περμησσοῖο 6 ἢ Ἵππου κρήνης ἢ Ὀλμειοῦ ζαθέοιο 7 ἀκροτάτῳ Ἑλικῶνι χοροὺς ἐνεποιήσαντο 8 καλούς, ἱμερόεντας· ἐπερρώσαντο δὲ ποσσίν. 9 ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ,
22 αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, 23 ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο. 24 τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον, 25 Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο· 26 ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, 27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ' None | sup>
1 From the Heliconian Muses let me sing:'2 They dance on soft feet round the deep-blue spring 3 And shrine of Cronus’ mighty son upon 4 The great and holy mount of Helicon. 5 They wash their tender frames in Permesso 6 Or Horses’ Spring or holy Olmeio 7 And then display their fair terpsichory 8 On that high mountain, moving vigorously; 9 They wander through the night, all veiled about
22 Black Night and each sacred divinity 23 That lives forever. Hesiod was taught 24 By them to sing adeptly as he brought 25 His sheep to pasture underneath the gaze 26 of Helicon, and in those early day 27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity, ' None |
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6. Homer, Iliad, 1.1-1.7, 1.71-1.72, 1.118-1.119, 1.165-1.167, 1.188-1.194, 1.205, 1.226-1.228, 1.287-1.288, 2.195-2.197, 2.211-2.277, 3.125-3.138, 3.385-3.421, 3.424-3.427, 5.297, 5.302-5.304, 5.307, 5.311-5.362, 5.406-5.415, 6.492-6.493, 9.189, 9.558-9.560, 11.469-11.471, 12.132-12.134, 14.315-14.328, 16.852-16.853, 18.168, 18.203, 18.590-18.604, 18.607-18.608, 19.14-19.17, 22.363-22.367, 23.490, 23.600 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeneas, intertextual identities, Achilles • Apollonius of Rhodes, Argonautica, intertextual aspects, Iliadic • Apollonius of Rhodes, Argonautica, intertextual aspects, Odyssean • Evander, intertextual identities, Phoenix • Intertextuality • Intertextuality, Allusion • Intertextuality, of the narratee/reader • Peter-Cornelius narrative and visions, intertextual approaches, OT • Trojans, intertextual identities • Trojans, intertextual identities, Phrygians • Turnus, intertextual identity • Turnus, intertextual identity, Achilles • Turnus, intertextual identity, Hector • Turnus, intertextual identity, Leonteus • Turnus, intertextual identity, Odysseus • Turnus, intertextual identity, Pyrrhus/Neoptolemus • Vergil, Aeneid, intertextual identity, Argonautic • Vergil, Aeneid, intertextual identity, Cyclic • Vergil, Aeneid, intertextual identity, Heraclean • Vergil, Aeneid, intertextual identity, Iliadic • Vergil, Aeneid, intertextual identity, Odyssean • Vergil, Aeneid, intertextual identity, comic • Vergil, Aeneid, intertextual identity, historical • Vergil, Aeneid, intertextual identity, tragic • behaviour, and intertextuality • intertext(uality) • intertextual chronology, identity • intertextual chronology, jump-cut • intertextual chronology, set-pieces • intertextual, intertextuality • intertextuality • intertextuality, allusion, combinatory • intertextuality, allusion, two-tier intertextuality, model • intertextuality, and exemplarity • intertextuality, combination (contaminatio) • intertextuality, dynamic • intertextuality, dynamics • intertextuality, extended similes • intertextuality, historical • intertextuality, imitation • intertextuality, metrical • intertextuality, “window reference” (two-tier allusion) • memory, as intertextual trope
Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 10, 133; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 126, 127; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 73; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 242, 295; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 45, 46, 47, 50, 51, 53, 54, 56, 62, 69, 70, 117, 122, 145, 148, 163, 164, 191, 229, 259, 261, 264, 269, 270, 271, 278, 279, 283; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 166; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 75; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 75, 96, 98, 188, 189; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 122; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 83; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 6, 129; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23; Pandey (2018), The Poetics of Power in Augustan Rome, 14; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 37, 39, 40, 173, 474, 480, 481, 482, 483, 484, 485, 487, 489, 490, 654, 660, 708
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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος 1.2 οὐλομένην, ἣ μυρίʼ Ἀχαιοῖς ἄλγεʼ ἔθηκε, 1.3 πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν 1.4 ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν 1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 1.6 ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε 1.7 Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
1.71 καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω 1.72 ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων·
1.118 αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος
1.119 Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε·
1.165 ἀλλὰ τὸ μὲν πλεῖον πολυάϊκος πολέμοιο
1.166 χεῖρες ἐμαὶ διέπουσʼ· ἀτὰρ ἤν ποτε δασμὸς ἵκηται,
1.167 σοὶ τὸ γέρας πολὺ μεῖζον, ἐγὼ δʼ ὀλίγον τε φίλον τε
1.188 ὣς φάτο· Πηλεΐωνι δʼ ἄχος γένετʼ, ἐν δέ οἱ ἦτορ
1.189 στήθεσσιν λασίοισι διάνδιχα μερμήριξεν,
1.190 ἢ ὅ γε φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
1.191 τοὺς μὲν ἀναστήσειεν, ὃ δʼ Ἀτρεΐδην ἐναρίζοι,
1.192 ἦε χόλον παύσειεν ἐρητύσειέ τε θυμόν.
1.193 ἧος ὃ ταῦθʼ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν,
1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη
1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ.
1.226 οὔτέ ποτʼ ἐς πόλεμον ἅμα λαῷ θωρηχθῆναι 1.227 οὔτε λόχον δʼ ἰέναι σὺν ἀριστήεσσιν Ἀχαιῶν 1.228 τέτληκας θυμῷ· τὸ δέ τοι κὴρ εἴδεται εἶναι.
1.287 ἀλλʼ ὅδʼ ἀνὴρ ἐθέλει περὶ πάντων ἔμμεναι ἄλλων, 1.288 πάντων μὲν κρατέειν ἐθέλει, πάντεσσι δʼ ἀνάσσειν,
2.195 μή τι χολωσάμενος ῥέξῃ κακὸν υἷας Ἀχαιῶν· 2.196 θυμὸς δὲ μέγας ἐστὶ διοτρεφέων βασιλήων, 2.197 τιμὴ δʼ ἐκ Διός ἐστι, φιλεῖ δέ ἑ μητίετα Ζεύς.
2.211 ἄλλοι μέν ῥʼ ἕζοντο, ἐρήτυθεν δὲ καθʼ ἕδρας· 2.212 Θερσίτης δʼ ἔτι μοῦνος ἀμετροεπὴς ἐκολῴα, 2.213 ὃς ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδη 2.214 μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν, 2.215 ἀλλʼ ὅ τι οἱ εἴσαιτο γελοίϊον Ἀργείοισιν 2.216 ἔμμεναι· αἴσχιστος δὲ ἀνὴρ ὑπὸ Ἴλιον ἦλθε· 2.217 φολκὸς ἔην, χωλὸς δʼ ἕτερον πόδα· τὼ δέ οἱ ὤμω 2.218 κυρτὼ ἐπὶ στῆθος συνοχωκότε· αὐτὰρ ὕπερθε 2.219 φοξὸς ἔην κεφαλήν, ψεδνὴ δʼ ἐπενήνοθε λάχνη. 2.220 ἔχθιστος δʼ Ἀχιλῆϊ μάλιστʼ ἦν ἠδʼ Ὀδυσῆϊ· 2.221 τὼ γὰρ νεικείεσκε· τότʼ αὖτʼ Ἀγαμέμνονι δίῳ 2.222 ὀξέα κεκλήγων λέγʼ ὀνείδεα· τῷ δʼ ἄρʼ Ἀχαιοὶ 2.223 ἐκπάγλως κοτέοντο νεμέσσηθέν τʼ ἐνὶ θυμῷ. 2.224 αὐτὰρ ὃ μακρὰ βοῶν Ἀγαμέμνονα νείκεε μύθῳ· 2.225 Ἀτρεΐδη τέο δʼ αὖτʼ ἐπιμέμφεαι ἠδὲ χατίζεις; 2.226 πλεῖαί τοι χαλκοῦ κλισίαι, πολλαὶ δὲ γυναῖκες 2.227 εἰσὶν ἐνὶ κλισίῃς ἐξαίρετοι, ἅς τοι Ἀχαιοὶ 2.228 πρωτίστῳ δίδομεν εὖτʼ ἂν πτολίεθρον ἕλωμεν. 2.229 ἦ ἔτι καὶ χρυσοῦ ἐπιδεύεαι, ὅν κέ τις οἴσει 2.230 Τρώων ἱπποδάμων ἐξ Ἰλίου υἷος ἄποινα, 2.231 ὅν κεν ἐγὼ δήσας ἀγάγω ἢ ἄλλος Ἀχαιῶν, 2.232 ἠὲ γυναῖκα νέην, ἵνα μίσγεαι ἐν φιλότητι, 2.233 ἥν τʼ αὐτὸς ἀπονόσφι κατίσχεαι; οὐ μὲν ἔοικεν 2.234 ἀρχὸν ἐόντα κακῶν ἐπιβασκέμεν υἷας Ἀχαιῶν. 2.235 ὦ πέπονες κάκʼ ἐλέγχεʼ Ἀχαιΐδες οὐκέτʼ Ἀχαιοὶ 2.236 οἴκαδέ περ σὺν νηυσὶ νεώμεθα, τόνδε δʼ ἐῶμεν 2.237 αὐτοῦ ἐνὶ Τροίῃ γέρα πεσσέμεν, ὄφρα ἴδηται 2.238 ἤ ῥά τί οἱ χἠμεῖς προσαμύνομεν ἦε καὶ οὐκί· 2.239 ὃς καὶ νῦν Ἀχιλῆα ἕο μέγʼ ἀμείνονα φῶτα 2.240 ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς ἀπούρας. 2.241 ἀλλὰ μάλʼ οὐκ Ἀχιλῆϊ χόλος φρεσίν, ἀλλὰ μεθήμων· 2.242 ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο· 2.243 ὣς φάτο νεικείων Ἀγαμέμνονα ποιμένα λαῶν, 2.244 Θερσίτης· τῷ δʼ ὦκα παρίστατο δῖος Ὀδυσσεύς, 2.245 καί μιν ὑπόδρα ἰδὼν χαλεπῷ ἠνίπαπε μύθῳ· 2.246 Θερσῖτʼ ἀκριτόμυθε, λιγύς περ ἐὼν ἀγορητής, 2.247 ἴσχεο, μηδʼ ἔθελʼ οἶος ἐριζέμεναι βασιλεῦσιν· 2.248 οὐ γὰρ ἐγὼ σέο φημὶ χερειότερον βροτὸν ἄλλον 2.249 ἔμμεναι, ὅσσοι ἅμʼ Ἀτρεΐδῃς ὑπὸ Ἴλιον ἦλθον. 2.250 τὼ οὐκ ἂν βασιλῆας ἀνὰ στόμʼ ἔχων ἀγορεύοις, 2.251 καί σφιν ὀνείδεά τε προφέροις, νόστόν τε φυλάσσοις. 2.252 οὐδέ τί πω σάφα ἴδμεν ὅπως ἔσται τάδε ἔργα, 2.253 ἢ εὖ ἦε κακῶς νοστήσομεν υἷες Ἀχαιῶν. 2.254 τὼ νῦν Ἀτρεΐδῃ Ἀγαμέμνονι ποιμένι λαῶν 2.255 ἧσαι ὀνειδίζων, ὅτι οἱ μάλα πολλὰ διδοῦσιν 2.256 ἥρωες Δαναοί· σὺ δὲ κερτομέων ἀγορεύεις. 2.257 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 2.258 εἴ κʼ ἔτι σʼ ἀφραίνοντα κιχήσομαι ὥς νύ περ ὧδε, 2.259 μηκέτʼ ἔπειτʼ Ὀδυσῆϊ κάρη ὤμοισιν ἐπείη, 2.260 μηδʼ ἔτι Τηλεμάχοιο πατὴρ κεκλημένος εἴην, 2.261 εἰ μὴ ἐγώ σε λαβὼν ἀπὸ μὲν φίλα εἵματα δύσω, 2.262 χλαῖνάν τʼ ἠδὲ χιτῶνα, τά τʼ αἰδῶ ἀμφικαλύπτει, 2.263 αὐτὸν δὲ κλαίοντα θοὰς ἐπὶ νῆας ἀφήσω 2.264 πεπλήγων ἀγορῆθεν ἀεικέσσι πληγῇσιν. 2.265 ὣς ἄρʼ ἔφη, σκήπτρῳ δὲ μετάφρενον ἠδὲ καὶ ὤμω 2.266 πλῆξεν· ὃ δʼ ἰδνώθη, θαλερὸν δέ οἱ ἔκπεσε δάκρυ· 2.267 σμῶδιξ δʼ αἱματόεσσα μεταφρένου ἐξυπανέστη 2.268 σκήπτρου ὕπο χρυσέου· ὃ δʼ ἄρʼ ἕζετο τάρβησέν τε, 2.269 ἀλγήσας δʼ ἀχρεῖον ἰδὼν ἀπομόρξατο δάκρυ. 2.270 οἳ δὲ καὶ ἀχνύμενοί περ ἐπʼ αὐτῷ ἡδὺ γέλασσαν· 2.271 ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον· 2.272 ὢ πόποι ἦ δὴ μυρίʼ Ὀδυσσεὺς ἐσθλὰ ἔοργε 2.273 βουλάς τʼ ἐξάρχων ἀγαθὰς πόλεμόν τε κορύσσων· 2.274 νῦν δὲ τόδε μέγʼ ἄριστον ἐν Ἀργείοισιν ἔρεξεν, 2.275 ὃς τὸν λωβητῆρα ἐπεσβόλον ἔσχʼ ἀγοράων. 2.276 οὔ θήν μιν πάλιν αὖτις ἀνήσει θυμὸς ἀγήνωρ 2.277 νεικείειν βασιλῆας ὀνειδείοις ἐπέεσσιν.
3.125 τὴν δʼ εὗρʼ ἐν μεγάρῳ· ἣ δὲ μέγαν ἱστὸν ὕφαινε 3.126 δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους 3.127 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων, 3.128 οὕς ἑθεν εἵνεκʼ ἔπασχον ὑπʼ Ἄρηος παλαμάων· 3.129 ἀγχοῦ δʼ ἱσταμένη προσέφη πόδας ὠκέα Ἶρις· 3.130 δεῦρʼ ἴθι νύμφα φίλη, ἵνα θέσκελα ἔργα ἴδηαι 3.132 οἳ πρὶν ἐπʼ ἀλλήλοισι φέρον πολύδακρυν Ἄρηα 3.133 ἐν πεδίῳ ὀλοοῖο λιλαιόμενοι πολέμοιο· 3.134 οἳ δὴ νῦν ἕαται σιγῇ, πόλεμος δὲ πέπαυται, 3.135 ἀσπίσι κεκλιμένοι, παρὰ δʼ ἔγχεα μακρὰ πέπηγεν. 3.136 αὐτὰρ Ἀλέξανδρος καὶ ἀρηΐφιλος Μενέλαος 3.137 μακρῇς ἐγχείῃσι μαχήσονται περὶ σεῖο· 3.138 τῷ δέ κε νικήσαντι φίλη κεκλήσῃ ἄκοιτις.
3.385 χειρὶ δὲ νεκταρέου ἑανοῦ ἐτίναξε λαβοῦσα, 3.386 γρηῒ δέ μιν ἐϊκυῖα παλαιγενέϊ προσέειπεν 3.387 εἰροκόμῳ, ἥ οἱ Λακεδαίμονι ναιετοώσῃ 3.388 ἤσκειν εἴρια καλά, μάλιστα δέ μιν φιλέεσκε· 3.389 τῇ μιν ἐεισαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.390 δεῦρʼ ἴθʼ· Ἀλέξανδρός σε καλεῖ οἶκον δὲ νέεσθαι. 3.391 κεῖνος ὅ γʼ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσι 3.392 κάλλεΐ τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης 3.393 ἀνδρὶ μαχεσσάμενον τόν γʼ ἐλθεῖν, ἀλλὰ χορὸν δὲ 3.394 ἔρχεσθʼ, ἠὲ χοροῖο νέον λήγοντα καθίζειν. 3.395 ὣς φάτο, τῇ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινε· 3.396 καί ῥʼ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρὴν 3.397 στήθεά θʼ ἱμερόεντα καὶ ὄμματα μαρμαίροντα, 3.398 θάμβησέν τʼ ἄρʼ ἔπειτα ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 3.399 δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.400 ἦ πῄ με προτέρω πολίων εὖ ναιομενάων 3.401 ἄξεις, ἢ Φρυγίης ἢ Μῃονίης ἐρατεινῆς, 3.402 εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων· 3.403 οὕνεκα δὴ νῦν δῖον Ἀλέξανδρον Μενέλαος 3.404 νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδʼ ἄγεσθαι, 3.405 τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης; 3.406 ἧσο παρʼ αὐτὸν ἰοῦσα, θεῶν δʼ ἀπόεικε κελεύθου, 3.407 μηδʼ ἔτι σοῖσι πόδεσσιν ὑποστρέψειας Ὄλυμπον, 3.408 ἀλλʼ αἰεὶ περὶ κεῖνον ὀΐζυε καί ἑ φύλασσε, 3.409 εἰς ὅ κέ σʼ ἢ ἄλοχον ποιήσεται ἢ ὅ γε δούλην. 3.410 κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· 3.411 κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω 3.412 πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. 3.413 τὴν δὲ χολωσαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.414 μή μʼ ἔρεθε σχετλίη, μὴ χωσαμένη σε μεθείω, 3.415 τὼς δέ σʼ ἀπεχθήρω ὡς νῦν ἔκπαγλʼ ἐφίλησα, 3.416 μέσσῳ δʼ ἀμφοτέρων μητίσομαι ἔχθεα λυγρὰ 3.417 Τρώων καὶ Δαναῶν, σὺ δέ κεν κακὸν οἶτον ὄληαι. 3.418 ὣς ἔφατʼ, ἔδεισεν δʼ Ἑλένη Διὸς ἐκγεγαυῖα, 3.419 βῆ δὲ κατασχομένη ἑανῷ ἀργῆτι φαεινῷ 3.420 σιγῇ, πάσας δὲ Τρῳὰς λάθεν· ἦρχε δὲ δαίμων.
3.424 τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη 3.425 ἀντίʼ Ἀλεξάνδροιο θεὰ κατέθηκε φέρουσα· 3.426 ἔνθα κάθιζʼ Ἑλένη κούρη Διὸς αἰγιόχοιο 3.427 ὄσσε πάλιν κλίνασα, πόσιν δʼ ἠνίπαπε μύθῳ·
5.302 σμερδαλέα ἰάχων· ὃ δὲ χερμάδιον λάβε χειρὶ 5.303 Τυδεΐδης μέγα ἔργον ὃ οὐ δύο γʼ ἄνδρε φέροιεν, 5.304 οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος.
5.307 θλάσσε δέ οἱ κοτύλην, πρὸς δʼ ἄμφω ῥῆξε τένοντε·
5.311 καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312 εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313 μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314 ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315 πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316 ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318 ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319 οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320 τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321 ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322 νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323 Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324 ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325 δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326 τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327 νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328 ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329 αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330 ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331 γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332 τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333 οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334 ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335 ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336 ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337 ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339 πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340 ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341 οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342 τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343 ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344 καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων 5.345 κυανέῃ νεφέλῃ, μή τις Δαναῶν ταχυπώλων 5.346 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο· 5.347 τῇ δʼ ἐπὶ μακρὸν ἄϋσε βοὴν ἀγαθὸς Διομήδης· 5.348 εἶκε Διὸς θύγατερ πολέμου καὶ δηϊοτῆτος· 5.349 ἦ οὐχ ἅλις ὅττι γυναῖκας ἀνάλκιδας ἠπεροπεύεις; 5.350 εἰ δὲ σύ γʼ ἐς πόλεμον πωλήσεαι, ἦ τέ σʼ ὀΐω 5.351 ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. 5.352 ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353 τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354 ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355 εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356 ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357 ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358 πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359 φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360 ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361 λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362 Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο.
5.406 νήπιος, οὐδὲ τὸ οἶδε κατὰ φρένα Τυδέος υἱὸς 5.407 ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408 οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409 ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. 5.410 τὼ νῦν Τυδεΐδης, εἰ καὶ μάλα καρτερός ἐστι, 5.411 φραζέσθω μή τίς οἱ ἀμείνων σεῖο μάχηται, 5.412 μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη 5.413 ἐξ ὕπνου γοόωσα φίλους οἰκῆας ἐγείρῃ 5.414 κουρίδιον ποθέουσα πόσιν τὸν ἄριστον Ἀχαιῶν 5.415 ἰφθίμη ἄλοχος Διομήδεος ἱπποδάμοιο.
6.492 ἔργον ἐποίχεσθαι· πόλεμος δʼ ἄνδρεσσι μελήσει 6.493 πᾶσι, μάλιστα δʼ ἐμοί, τοὶ Ἰλίῳ ἐγγεγάασιν.
9.189 τῇ ὅ γε θυμὸν ἔτερπεν, ἄειδε δʼ ἄρα κλέα ἀνδρῶν.
9.558 Ἴδεώ θʼ, ὃς κάρτιστος ἐπιχθονίων γένετʼ ἀνδρῶν 9.559 τῶν τότε· καί ῥα ἄνακτος ἐναντίον εἵλετο τόξον 9.560 Φοίβου Ἀπόλλωνος καλλισφύρου εἵνεκα νύμφης,
11.469 ἀλλʼ ἴομεν καθʼ ὅμιλον· ἀλεξέμεναι γὰρ ἄμεινον. 11.470 δείδω μή τι πάθῃσιν ἐνὶ Τρώεσσι μονωθεὶς 11.471 ἐσθλὸς ἐών, μεγάλη δὲ ποθὴ Δαναοῖσι γένηται.
12.132 ἕστασαν ὡς ὅτε τε δρύες οὔρεσιν ὑψικάρηνοι, 12.133 αἵ τʼ ἄνεμον μίμνουσι καὶ ὑετὸν ἤματα πάντα 12.134 ῥίζῃσιν μεγάλῃσι διηνεκέεσσʼ ἀραρυῖαι·
14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
16.852 οὔ θην οὐδʼ αὐτὸς δηρὸν βέῃ, ἀλλά τοι ἤδη 16.853 ἄγχι παρέστηκεν θάνατος καὶ μοῖρα κραταιὴ
18.168 κρύβδα Διὸς ἄλλων τε θεῶν· πρὸ γὰρ ἧκέ μιν Ἥρη.
18.590 ἐν δὲ χορὸν ποίκιλλε περικλυτὸς ἀμφιγυήεις, 18.591 τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592 Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ. 18.593 ἔνθα μὲν ἠΐθεοι καὶ παρθένοι ἀλφεσίβοιαι 18.594 ὀρχεῦντʼ ἀλλήλων ἐπὶ καρπῷ χεῖρας ἔχοντες. 18.595 τῶν δʼ αἳ μὲν λεπτὰς ὀθόνας ἔχον, οἳ δὲ χιτῶνας 18.596 εἵατʼ ἐϋννήτους, ἦκα στίλβοντας ἐλαίῳ· 18.597 καί ῥʼ αἳ μὲν καλὰς στεφάνας ἔχον, οἳ δὲ μαχαίρας 18.598 εἶχον χρυσείας ἐξ ἀργυρέων τελαμώνων. 18.599 οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι 18.600 ῥεῖα μάλʼ, ὡς ὅτε τις τροχὸν ἄρμενον ἐν παλάμῃσιν 18.601 ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν· 18.602 ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. 18.603 πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος 18.604 τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς
18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. 18.608 αὐτὰρ ἐπεὶ δὴ τεῦξε σάκος μέγα τε στιβαρόν τε,
19.14 Μυρμιδόνας δʼ ἄρα πάντας ἕλε τρόμος, οὐδέ τις ἔτλη 19.15 ἄντην εἰσιδέειν, ἀλλʼ ἔτρεσαν. αὐτὰρ Ἀχιλλεὺς 19.16 ὡς εἶδʼ, ὥς μιν μᾶλλον ἔδυ χόλος, ἐν δέ οἱ ὄσσε 19.17 δεινὸν ὑπὸ βλεφάρων ὡς εἰ σέλας ἐξεφάανθεν·
22.363 ὃν πότμον γοόωσα λιποῦσʼ ἀνδροτῆτα καὶ ἥβην. 22.364 τὸν καὶ τεθνηῶτα προσηύδα δῖος Ἀχιλλεύς· 22.365 τέθναθι· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ 22.366 Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. 22.367 ἦ ῥα, καὶ ἐκ νεκροῖο ἐρύσσατο χάλκεον ἔγχος,' ' None | sup>
1.1 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "1.5 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " "1.7 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " 1.71 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
1.118 Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere.
1.165 do my hands undertake, but if ever an apportionment comes, your prize is far greater, while small but dear is the reward I take to my ships, when I have worn myself out in the fighting. Now I will go back to Phthia, since it is far better to return home with my beaked ships, nor do I intend
1.188 how much mightier I am than you, and another may shrink from declaring himself my equal and likening himself to me to my face. So he spoke. Grief came upon the son of Peleus, and within his shaggy breast his heart was divided, whether he should draw his sharp sword from beside his thigh,
1.190 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth,
1.205 /
1.226 never have you had courage to arm for battle along with your people, or go forth to an ambush with the chiefs of the Achaeans. That seems to you even as death. Indeed it is far better throughout the wide camp of the Achaeans to deprive of his prize whoever speaks contrary to you.
1.287 All these things, old man, to be sure, you have spoken as is right. But this man wishes to be above all others; over all he wishes to rule and over all to be king, and to all to give orders; in this, I think, there is someone who will not obey. If the gods who exist for ever made him a spearman,
2.195 Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying,
2.211 thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise, 2.215 but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. 2.220 Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. 2.224 Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. Howbeit with loud shoutings he spake and chid Agamemnon: ' "2.225 Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, " "2.229 Son of Atreus, with what art thou now again discontent, or what lack is thine? Filled are thy huts with bronze, and women full many are in thy huts, chosen spoils that we Achaeans give thee first of all, whensoe'er we take a citadel. Or dost thou still want gold also, " '2.230 which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 2.235 Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 2.240 for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus, 2.245 and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. 2.249 and with an angry glance from beneath his brows, chid him with harsh words, saying:Thersites of reckless speech, clear-voiced talker though thou art, refrain thee, and be not minded to strive singly against kings. For I deem that there is no viler mortal than thou amongst all those that with the sons of Atreus came beneath Ilios. ' "2.250 Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, " "2.254 Wherefore 'twere well thou shouldst not take the name of kings in thy mouth as thou protest, to cast reproaches upon them, and to watch for home-going. In no wise do we know clearly as yet how these things are to be, whether it be for good or ill that we sons of the Achaeans shall return. Therefore dost thou now continually utter revilings against Atreus' son, Agamemnon, shepherd of the host, " '2.255 for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, 2.260 nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.264 nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. 2.265 So spake Odysseus, and with his staff smote his back and shoulders; and Thersites cowered down, and a big tear fell from him, and a bloody weal rose up on his back beneath the staff of gold. Then he sate him down, and fear came upon him, and stung by pain with helpless looks he wiped away the tear. 2.270 But the Achaeans, sore vexed at heart though they were, broke into a merry laugh at him, and thus would one speak with a glance at his neighbour:Out upon it! verily hath Odysseus ere now wrought good deeds without number as leader in good counsel and setting battle in army, but now is this deed far the best that he hath wrought among the Argives, 2.275 eeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene,
3.125 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.130 Come hither, dear lady, that thou mayest behold the wondrous doings of the horse-taming Trojans and the brazen-coated Achaeans. They that of old were wont to wage tearful war against one another on the plain, their hearts set on deadly battle, even they abide now in silence, and the battle has ceased, 3.135 and they lean upon their shields, and beside them their long spears are fixed. But Alexander and Menelaus, dear to Ares, will do battle with their long spears for thee; and whoso shall conquer, his dear wife shalt thou be called. So spake the goddess, and put into her heart sweet longing
3.385 Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.390 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance.' "3.395 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " "3.399 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " '3.400 Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. ' "3.410 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " "3.414 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " '3.415 and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle, 3.420 /in silence; and she was unseen of the Trojan women; and the goddess led the way.
3.424 in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair, 3.425 and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord.
5.302 eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone.
5.307 Therewith he smote Aeneas on the hip, where the thigh turns in the hip joint,—the cup, men call it—and crushed the cup-bone, and broke furthermore both sinews, and the jagged stone tore the skin away. Then the warrior fell upon his knees, and thus abode, and with his stout hand leaned he
5.311 upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, ' "5.325 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " "5.329 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " '5.330 He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340 the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.345 and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.350 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. ' "5.355 Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, " "5.360 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " "
5.406 And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "5.410 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " "5.414 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " '5.415 /the stately wife of horse-taming Diomedes.
6.492 Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm
9.189 And they came to the huts and the ships of the Myrmidons, and found him delighting his soul with a clear-toned lyre, fair and richly wrought, whereon was a bridge of silver; this had he taken from the spoil when he laid waste the city of Eëtion. Therewith was he delighting his soul, and he sang of the glorious deeds of warriors;
9.558 he then, wroth at heart against his dear mother Althaea, abode beside his wedded wife, the fair Cleopatra, daughter of Marpessa of the fair ankles, child of Evenus, and of Idas that was mightiest of men that were then upon the face of earth; who also took his bow to face the king 9.560 Phoebus Apollo for the sake of the fair-ankled maid. Her of old in their halls had her father and honoured mother called Halcyone by name, for that the mother herself in a plight even as that of the halcyon-bird of many sorrows, wept because Apollo that worketh afar had snatched her child away.
11.469 Aias, sprung from Zeus, thou son of Telamon, captain of the host, in mine ears rang the cry of Odysseus, of the steadfast heart, like as though the Trojans had cut him off in the fierce conflict and were over-powering him alone as he is. Nay, come, let us make our way through the throng; to bear him aid is the better course. 11.470 I fear lest some evil befall him, alone mid the Trojans, valiant though he be, and great longing for him come upon the Danaans. So saying he led the way, and Aias followed, a godlike man. Then found they Odysseus, dear to Zeus and round about the Trojans beset him, as tawny jackals in the mountains
12.132 and the other Leonteus, peer of Ares the bane of men. These twain before the high gate stood firm even as oaks of lofty crest among the mountains, that ever abide the wind and rain day by day, firm fixed with roots great and long;
14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him:
16.852 and of men Euphorbus, while thou art the third in my slaying. And another thing will I tell thee, and do thou lay it to heart: verily thou shalt not thyself be long in life, but even now doth death stand hard by thee, and mighty fate, that thou be slain beneath the hands of Achilles, the peerless son of Aeacus.
18.168 And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words:
18.590 Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595 of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein;
18.607 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
19.14 But receive thou from Hephaestus glorious armour, exceeding fair, such as never yet a man bare upon his shoulders. So saying the goddess set down the arms in front of Achilles, and they all rang aloud in their splendour. Then trembling seized all the Myrmidons, 19.15 neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them,
22.363 valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: 22.365 / Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods. 22.367 / Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods. ' " None |
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7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeneas, intertextual identities, Odysseus • Intertextuality • Intertextuality, Allusion • Longus, Theocritus, intertexts • Mercury/Hermes, as god of intertextuality • Vergil, Aeneid, intertextual identity, Argonautic • Vergil, Aeneid, intertextual identity, Cyclic • Vergil, Aeneid, intertextual identity, Iliadic • Vergil, Aeneid, intertextual identity, Odyssean • Vergil, Aeneid, intertextual identity, episode of “Long Iliad,” • intertextual chronology • intertextuality • intertextuality, allusion, two-tier intertextuality, model • intertextuality, between Parmenides and Homer • intertextuality, criteria for assessing • intertextuality, future reflexive mode • intertextuality, imitation • intertextuality, metrical • intertextuality, numerical • memory, as intertextual trope
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 745; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 49; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 254; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 50, 56, 61, 66, 69, 71, 95, 102, 105, 107, 124, 129, 130, 136, 203, 220; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 181, 183, 185, 187, 190, 191; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 281; Gordon (2012), The Invention and Gendering of Epicurus, 40, 44, 63; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 179; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 64; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 168; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 17, 388; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 110, 482, 489
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8. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Intertextuality, Allusion • intertextuality
Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 176; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 700, 739
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9. Hebrew Bible, Ezekiel, 37.1-37.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, OT • methodology, intertextual analysis
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 131; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 26
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37.1 הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃
37.1 וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.2 וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 37.2 וְהָיוּ הָעֵצִים אֲ\u200dשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.3 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃ 37.4 וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5 כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6 וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.7 וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃ 37.8 וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃ 37.9 וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃' 37.11 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃
37.12 לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃
37.13 וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃
37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃'' None | sup>
37.1 The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; 37.2 and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry. 37.3 And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’ 37.4 Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: 37.5 Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live. 37.6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’ 37.7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone. 37.8 And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them. 37.9 Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’
37.10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.
37.11 Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.
37.12 Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.
37.13 And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.
37.14 And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’'' None |
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10. Hebrew Bible, Zechariah, 3.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, OT • intertextuality, intertextuality in Isaac, resurrection of
Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 314; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 26
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3.10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree.'' None |
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11. Thucydides, The History of The Peloponnesian War, 1.22.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • "moralising, intertextual", • intertextuality • intertextuality,
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 557; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 200
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1.22.4 καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.'' None | sup>
1.22.4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. '' None |
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12. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intertextuality
Found in books: Keith and Myers (2023), Vergil and Elegy. 28; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 215, 216
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13. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intertextuality
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 302; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 83; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 66; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 184
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14. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intertextuality
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 107; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 12; Keith and Myers (2023), Vergil and Elegy. 34; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 178, 179, 180, 181; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 16
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15. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Intertextuality • intertextuality
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 161; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189
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16. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aeneas, intertextual identities, Odysseus • Apollonius of Rhodes, Argonautica, intertextual aspects, Iliadic • Apollonius of Rhodes, Argonautica, intertextual aspects, Odyssean • Intertextuality • Intertextuality, Allusion • Vergil, Aeneid, intertextual identity, Argonautic • Vergil, Aeneid, intertextual identity, Homeric • Vergil, Aeneid, intertextual identity, Iliadic • Vergil, Aeneid, intertextual identity, Odyssean • intertext(uality) • intertextual chronology, set-pieces • intertextuality • intertextuality, Hypsipyle story and • intertextuality, allusion • intertextuality, allusion, two-tier intertextuality, model • intertextuality, extended similes • intertextuality, future reflexive mode • intertextuality, imitation • intertextuality, interruption • intertextuality, “window reference” (two-tier allusion)
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 96, 136, 137, 141, 145, 148, 149, 150; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 210; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 148; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 7, 50, 135, 138, 184, 204, 205; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 147, 148; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 474, 480, 481, 483, 484, 485, 486, 487, 488, 489, 490
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17. Septuagint, 2 Maccabees, 9.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Intertextuality, of the narratee/reader • intertextuality
Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 513
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9.7 Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.'"" None |
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18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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19. Catullus, Poems, 66.39 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • intertextuality • intertextuality (see also allusion”)
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 117; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 20; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 129
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66.39 Maugrè my will, 0 Queen, my place on thy head I relinquished,'' None |
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20. Ovid, Fasti, 1.4, 2.138, 2.144, 2.509-2.512 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Vergil, Aeneid, intertextual identity, Cyclic • intertextuality • intertextuality, of Philomela and Procne in Ovids Metamorphoses • intertextuality, of Tacita/Muta/Lara story in Ovids Fasti
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 74, 106, 107, 142, 198; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 126; Pandey (2018), The Poetics of Power in Augustan Rome, 72; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
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2.144 caelestem fecit te pater, ille patrem.
2.509 et in tenues oculis evanuit auras; 2.510 convocat hic populos iussaque verba refert. 2.511 templa deo fiunt, collis quoque dictus ab illo est, 2.512 et referunt certi sacra paterna dies.' ' None | sup>
2.144 Your father deified you: he deified his father.
2.509 So he commanded and vanished into thin air: 2.510 Proculus gathered the people and reported the command. 2.511 Temples were built for the god, the hill named for him, 2.512 And on certain days the ancestral rites are re-enacted.' ' None |
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21. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • behaviour, and intertextuality • intertextuality • intertextuality, in Medea • pseudepigrapha, intertextuality in
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 29; Fielding (2017), Transformations of Ovid in Late Antiquity. 213; Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 194
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22. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263
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23. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Vergil, Aeneid, intertextual identity, Iliadic • Vergil, Aeneid, intertextual identity, Odyssean • intertextuality • intertextuality, allusion, two-tier intertextuality, model
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 77; Gordon (2012), The Invention and Gendering of Epicurus, 62
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24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 257; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 257
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25. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Trojans, intertextual identities, Iliadic Greeks • Vergil, Aeneid, intertextual identity, Iliadic • intertextuality • intertextuality, nonreferential • medical, intertexts
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 324; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 256; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 7, 11, 14, 46, 63, 66, 81, 113, 161, 249; Gordon (2012), The Invention and Gendering of Epicurus, 26, 43, 66; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 56, 58, 59, 66, 81, 89; Keith and Myers (2023), Vergil and Elegy. 34, 349
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26. Lucan, Pharsalia, 1.129-1.147, 1.205-1.212, 1.228, 1.303-1.305, 1.324-1.362, 1.493-1.498, 2.234-2.235, 2.315, 2.478-2.525, 5.732-5.733, 8.663-8.711 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 255, 261, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 255, 261, 262
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1.129 Defeat in Parthia loosed the war in Rome. More in that victory than ye thought was won, Ye sons of Arsaces; your conquered foes Took at your hands the rage of civil strife. The mighty realm that earth and sea contained, To which all peoples bowed, split by the sword, Could not find space for two. For Julia bore, Cut off by fate unpitying, the bond of that ill-omened marriage, and the pledge of blood united, to the shades below. ' "1.130 Had'st thou but longer stayed, it had been thine To keep the husband and the sire apart, And, as the Sabine women did of old, Dash down the threatening swords and join the hands. With thee all trust was buried, and the chiefs Could give their courage vent, and rushed to war. Lest newer glories triumphs past obscure, Late conquered Gaul the bays from pirates won, This, Magnus, was thy fear; thy roll of fame, of glorious deeds accomplished for the state " "1.140 Allows no equal; nor will Caesar's pride A prior rival in his triumphs brook; Which had the right 'twere impious to enquire; Each for his cause can vouch a judge supreme; The victor, heaven: the vanquished, Cato, thee. Nor were they like to like: the one in years Now verging towards decay, in times of peace Had unlearned war; but thirsting for applause Had given the people much, and proud of fame His former glory cared not to renew, " "
1.205 To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " "1.209 To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " '1.210 Great tumults pondering and the coming shock. Now on the marge of Rubicon, he saw, In face most sorrowful and ghostly guise, His trembling country\'s image; huge it seemed Through mists of night obscure; and hoary hair Streamed from the lofty front with turrets crowned: Torn were her locks and naked were her arms. Then thus, with broken sighs the Vision spake: "What seek ye, men of Rome? and whither hence Bear ye my standards? If by right ye come,
1.228 My citizens, stay here; these are the bounds; No further dare." But Caesar\'s hair was stiff With horror as he gazed, and ghastly dread Restrained his footsteps on the further bank. Then spake he, "Thunderer, who from the rock Tarpeian seest the wall of mighty Rome; Gods of my race who watched o\'er Troy of old; Thou Jove of Alba\'s height, and Vestal fires, And rites of Romulus erst rapt to heaven, And God-like Rome; be friendly to my quest. ' "
1.303 His action just and give him cause for arms. For while Rome doubted and the tongues of men Spoke of the chiefs who won them rights of yore, The hostile Senate, in contempt of right, Drove out the Tribunes. They to Caesar's camp With Curio hasten, who of venal tongue, Bold, prompt, persuasive, had been wont to preach of Freedom to the people, and to call Upon the chiefs to lay their weapons down. And when he saw how deeply Caesar mused, " "
1.324 But never such reward. Could Gallia hold Thine armies ten long years ere victory came, That little nook of earth? One paltry fight Or twain, fought out by thy resistless hand, And Rome for thee shall have subdued the world: 'Tis true no triumph now would bring thee home; No captive tribes would grace thy chariot wheels Winding in pomp around the ancient hill. Spite gnaws the factions; for thy conquests won Scarce shalt thou be unpunished. Yet 'tis fate " "1.329 But never such reward. Could Gallia hold Thine armies ten long years ere victory came, That little nook of earth? One paltry fight Or twain, fought out by thy resistless hand, And Rome for thee shall have subdued the world: 'Tis true no triumph now would bring thee home; No captive tribes would grace thy chariot wheels Winding in pomp around the ancient hill. Spite gnaws the factions; for thy conquests won Scarce shalt thou be unpunished. Yet 'tis fate " '1.330 Thou should\'st subdue thy kinsman: share the world With him thou canst not; rule thou canst, alone." As when at Elis\' festival a horseIn stable pent gnaws at his prison bars Impatient, and should clamour from without Strike on his ear, bounds furious at restraint, So then was Caesar, eager for the fight, Stirred by the words of Curio. To the ranks He bids his soldiers; with majestic mien And hand commanding silence as they come. 1.340 Comrades, he cried, "victorious returned, Who by my side for ten long years have faced, \'Mid Alpine winters and on Arctic shores, The thousand dangers of the battle-field — Is this our country\'s welcome, this her prize For death and wounds and Roman blood outpoured? Rome arms her choicest sons; the sturdy oaks Are felled to make a fleet; — what could she more If from the Alps fierce Hannibal were come With all his Punic host? By land and sea 1.349 Comrades, he cried, "victorious returned, Who by my side for ten long years have faced, \'Mid Alpine winters and on Arctic shores, The thousand dangers of the battle-field — Is this our country\'s welcome, this her prize For death and wounds and Roman blood outpoured? Rome arms her choicest sons; the sturdy oaks Are felled to make a fleet; — what could she more If from the Alps fierce Hannibal were come With all his Punic host? By land and sea ' "1.350 Caesar shall fly! Fly? Though in adverse war Our best had fallen, and the savage Gaul Were hard upon our track, we would not fly. And now, when fortune smiles and kindly gods Beckon us on to glory! — Let him come Fresh from his years of peace, with all his crowd of conscript burgesses, Marcellus' tongue And Cato's empty name! We will not fly. Shall Eastern hordes and greedy hirelings keep Their loved Pompeius ever at the helm? " "1.360 Shall chariots of triumph be for him Though youth and law forbad them? Shall he seize On Rome's chief honours ne'er to be resigned? And what of harvests blighted through the world And ghastly famine made to serve his ends? Who hath forgotten how Pompeius' bands Seized on the forum, and with glittering arms Made outraged justice tremble, while their swords Hemmed in the judgment-seat where Milo stood? And now when worn and old and ripe for rest, " "
1.493 No longer listen for the bugle call, Nor those who dwell where Rhone's swift eddies sweep Arar to the ocean; nor the mountain tribes Who dwell about its source. Thou, too, oh Treves, Rejoicest that the war has left thy bounds. Ligurian tribes, now shorn, in ancient days First of the long-haired nations, on whose necks Once flowed the auburn locks in pride supreme; And those who pacify with blood accursed Savage Teutates, Hesus' horrid shrines, " "1.498 No longer listen for the bugle call, Nor those who dwell where Rhone's swift eddies sweep Arar to the ocean; nor the mountain tribes Who dwell about its source. Thou, too, oh Treves, Rejoicest that the war has left thy bounds. Ligurian tribes, now shorn, in ancient days First of the long-haired nations, on whose necks Once flowed the auburn locks in pride supreme; And those who pacify with blood accursed Savage Teutates, Hesus' horrid shrines, " 2.234 Nor feared that at his word such thousands fell. At length the Tuscan flood received the dead The first upon his waves; the last on those That lay beneath them; vessels in their course Were stayed, and while the lower current flowed Still to the sea, the upper stood on high Dammed back by carnage. Through the streets meanwhile In headlong torrents ran a tide of blood, Which furrowing its path through town and field Forced the slow river on. But now his banks 2.235 Nor feared that at his word such thousands fell. At length the Tuscan flood received the dead The first upon his waves; the last on those That lay beneath them; vessels in their course Were stayed, and while the lower current flowed Still to the sea, the upper stood on high Dammed back by carnage. Through the streets meanwhile In headlong torrents ran a tide of blood, Which furrowing its path through town and field Forced the slow river on. But now his banks ' "
2.315 That such a citizen has joined the war? Glad would he see thee e'en in Magnus' tents; For Cato's conduct shall approve his own. Pompeius, with the Consul in his ranks, And half the Senate and the other chiefs, Vexes my spirit; and should Cato too Bend to a master's yoke, in all the world The one man free is Caesar. But if thou For freedom and thy country's laws alone Be pleased to raise the sword, nor Magnus then " "
2.478 Nile were no larger, but that o'er the sand of level Egypt he spreads out his waves; Nor Ister, if he sought the Scythian main Unhelped upon his journey through the world By tributary waters not his own. But on the right hand Tiber has his source, Deep-flowing Rutuba, Vulturnus swift, And Sarnus breathing vapours of the night Rise there, and Liris with Vestinian wave Still gliding through Marica's shady grove, " "2.480 And Siler flowing through Salernian meads: And Macra's swift unnavigable stream By Luna lost in Ocean. On the AlpsWhose spurs strike plainwards, and on fields of Gaul The cloudy heights of Apennine look down In further distance: on his nearer slopes The Sabine turns the ploughshare; Umbrian kineAnd Marsian fatten; with his pineclad rocks He girds the tribes of Latium, nor leaves Hesperia's soil until the waves that beat " "2.490 On Scylla's cave compel. His southern spurs Extend to Juno's temple, and of old Stretched further than Italia, till the main O'erstepped his limits and the lands repelled. But, when the seas were joined, Pelorus claimed His latest summits for Sicilia's isle. Caesar, in rage for war, rejoicing found Foes in Italia; no bloodless steps Nor vacant homes had pleased him; so his march Were wasted: now the coming war was joined " "2.500 Unbroken to the past; to force the gates Not find them open, fire and sword to bring Upon the harvests, not through fields unharmed To pass his legions — this was Caesar's joy; In peaceful guise to march, this was his shame. Italia's cities, doubtful in their choice, Though to the earliest onset of the war About to yield, strengthened their walls with mounds And deepest trench encircling: massive stones And bolts of war to hurl upon the foe " "2.510 They place upon the turrets. Magnus most The people's favour held, yet faith with fear Fought in their breasts. As when, with strident blast, A southern tempest has possessed the main And all the billows follow in its track: Then, by the Storm-king smitten, should the earth Set Eurus free upon the swollen deep, It shall not yield to him, though cloud and sky Confess his strength; but in the former wind Still find its master. But their fears prevailed, " "2.520 And Caesar's fortune, o'er their wavering faith. For Libo fled Etruria; Umbria lost Her freedom, driving Thermus from her bounds; Great Sulla's son, unworthy of his sire, Feared at the name of Caesar: Varus sought The caves and woods, when smote the hostile horseThe gates of Auximon; and Spinther driven From Asculum, the victor on his track, Fled with his standards, soldierless; and thou, Scipio, did'st leave Nuceria's citadel " "
5.732 Far as from Leucas point the placid main Spreads to the horizon, from the billow's crest They viewed the dashing of th' infuriate sea; Thence sinking to the middle trough, their mast Scarce topped the watery height on either hand, Their sails in clouds, their keel upon the ground. For all the sea was piled into the waves, And drawn from depths between laid bare the sand. The master of the boat forgot his art, For fear o'ercame; he knew not where to yield " "
8.663 Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " "8.669 Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " '8.670 His spouse would follow, for she dared not stay, Fearing the guile. Then he, "Abide, my wife, And son, I pray you; from the shore afar Await my fortunes; mine shall be the life To test their honour." But Cornelia still Withstood his bidding, and with arms outspread Frenzied she cried: "And whither without me, Cruel, departest? Thou forbad\'st me share Thy risks Thessalian; dost again command That I should part from thee? No happy star 8.680 Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer 8.689 Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer ' "8.690 Kneel to the king he made. As Magnus passed, A Roman soldier from the Pharian boat, Septimius, salutes him. Gods of heaven! There stood he, minion to a barbarous king, Nor bearing still the javelin of Rome; But vile in all his arms; giant in form Fierce, brutal, thirsting as a beast may thirst For carnage. Didst thou, Fortune, for the sake of nations, spare to dread Pharsalus field This savage monster's blows? Or dost thou place " "8.700 Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " "8.709 Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " '8.710 Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow 8.711 Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow '' None |
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27. New Testament, Apocalypse, 1.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seer of Revelation,, intertextuality, use of • intertextuality, Seer of Revelation’s use of • methodology, intertextual analysis
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 15; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
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1.8 Ἐγώ εἰμιτὸ Ἄλφα καὶ τὸ Ὦ, λέγειΚύριος, ὁ θεός, ὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος,ὁ παντοκράτωρ.'' None | sup>
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."'' None |
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28. New Testament, Galatians, 1.15, 2.12, 4.21, 4.21-5.1, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Intertextuality • Intertextuality, Between Ephesians and Gospel of John • Peter-Cornelius narrative and visions, intertextual approaches, OT • intertextuality VII, • intertextuality and intertext • intertextuality and intertext, literal
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 284; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 21, 22, 92, 97, 98, 99, 100, 101, 129, 164; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 177, 181, 187, 188, 190, 191
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1.15 Ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ
2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε;
4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας·
4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας.
4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ,
4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς·
4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν,
4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ
4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν·
4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν.
4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.
4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.' ' None | sup>
1.15 Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, " 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " 4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman.
4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise.
4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar.
4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children.
4.26 But the Jerusalem that is above isfree, which is the mother of us all.
4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband."
4.28 Now we, brothers, as Isaac was, are children of promise.
4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now.
4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman."
4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.' " None |
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29. Plutarch, Julius Caesar, 41.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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41.2 Φαώνιος δὲ τὴν Κάτωνος παρρησίαν ὑποποιούμενος, μανικῶς ἐσχετλίαζεν εἰ μηδὲ τῆτες ἔσται τῶν περὶ Τουσκλάνον ἀπολαῦσαι σύκων Διὰ τὴν Πομπηΐου φιλαρχίαν. Ἀφράνιος δὲ ʽ νεωστὶ γὰρ ἐξ Ἰβηρίας ἀφῖκτο κακῶς στρατηγήσασʼ διαβαλλόμενος ἐπὶ χρήμασι προδοῦναι τὸν στρατόν, ἠρώτα Διὰ τί πρὸς τὸν ἔμπορον οὐ μάχονται τὸν ἐωνημένον παρʼ αὐτοῦ τὰς ἐπαρχίας, ἐκ τούτων ἁπάντων συνελαυνόμενος ἄκων εἰς μάχην ὁ Πομπήϊος ἐχώρει τὸν Καίσαρα διώκων.'' None | sup>
41.2 '' None |
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30. Plutarch, Pompey, 67.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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67.3 Δομέτιος δὲ αὐτὸν Ἀηνόβαρβος Ἀγαμέμνονα καλῶν καὶ βασιλέα βασιλέων ἐπίφθονον ἐποίει. καὶ Φαώνιος οὐχ ἧττον ἦν ἀηδὴς τῶν παρρησιαζομένων· ἀκαίρως ἐν τῷ σκώπτειν, ἄνθρωποι, βοῶν, οὐδὲ τῆτες ἔσται τῶν ἐν Τουσκλάνῳ σύκων μεταλαβεῖν; Λεύκιος δὲ Ἀφράνιος ὁ τὰς ἐν Ἰβηρίᾳ δυνάμεις ἀποβαλὼν ἐν αἰτίᾳ προδοσίας γεγονώς, τότε δὲ τὸν Πομπήϊον ὁρῶν φυγομαχοῦντα, θαυμάζειν ἔλεγε τοὺς κατηγοροῦντας αὐτοῦ, πῶς πρὸς τὸν ἔμπορον τῶν ἐπαρχιῶν οὐ μάχονται προελθόντες.'' None | sup>
67.3 '' None |
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31. Tacitus, Annals, 1.10.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258
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1.10.2 \xa0On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â\x80\x94 whether they perished by the enemy\'s sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â\x80\x94 though the moral law required that private hatreds should give way to public utility â\x80\x94 yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â\x80\x94 the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero\'s wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â\x80\x94 as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a\xa0few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a\xa0few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. <'' None |
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32. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • intertextuality • intertextuality, in Medea
Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 36; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 166
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33. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 251, 252, 253, 254, 255, 256, 257, 261, 262, 263, 264; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 251, 252, 253, 254, 255, 256, 257, 261, 262, 263, 264
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34. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 261, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 261, 263
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35. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 255, 258, 259, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 255, 258, 259, 263
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36. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258
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37. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • intertextuality, Plinian • prose intertextuality
Found in books: Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 297; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 40, 41, 60, 61, 62
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38. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Intertextuality • Peter-Cornelius narrative and visions, intertextual approaches, Euripides' bacchai • Peter-Cornelius narrative and visions, intertextual approaches, Graeco-Roman • Peter-Cornelius narrative and visions, intertextual approaches, NT • intertextual, intertextuality of Tobit, Acts of the Apostles • intertextual, intertextuality of Tobit, Odyssey
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 21, 29, 31, 32, 36; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 208
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Intertextuality • intertextuality and intertext
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 284; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 65, 174
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40. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, NT • intertextuality
Found in books: Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 178; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 32
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41. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Intertextuality • Peter-Cornelius narrative and visions, intertextual approaches, NT
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 29; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 234
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42. Cassius Dio, Roman History, 42.5.3-42.5.5, 46.39 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 258, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258, 262
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42.5.3 \xa0Although he had subdued the entire Roman sea, he perished on it; and although he had once been, as the saying is, "master of a\xa0thousand ships," he was destroyed in a tiny boat near Egypt and in a sense by Ptolemy, whose father he had once restored from exile to that land and to his kingdom. The man whom Roman soldiers were then still guarding, â\x80\x94 soldiers left behind by Gabinius as a favour from Pompey and on account of the hatred felt by the Egyptians for the young prince\'s father, â\x80\x94 this very man seemed to have put him to death by the hands of both Egyptians and Romans. 42.5.4 1. \xa0Such was the end of Pompey the Great, whereby was proved once more the weakness and the strange fortune of the human race.,2. \xa0For, although he was not at all deficient in foresight, but had always been absolutely secure against any force able to do him harm, yet he was deceived; and although he had won many unexpected victories in Africa, and many, too, in Asia and Europe, both by land and sea, ever since boyhood, yet now in his fifty-eighth year he was defeated without apparent reason.,3. \xa0Although he had subdued the entire Roman sea, he perished on it; and although he had once been, as the saying is, "master of a\xa0thousand ships," he was destroyed in a tiny boat near Egypt and in a sense by Ptolemy, whose father he had once restored from exile to that land and to his kingdom. The man whom Roman soldiers were then still guarding, â\x80\x94 soldiers left behind by Gabinius as a favour from Pompey and on account of the hatred felt by the Egyptians for the young prince\'s father, â\x80\x94 this very man seemed to have put him to death by the hands of both Egyptians and Romans.,5. \xa0Thus Pompey, who previously had been considered the most powerful of the Romans, so that he even received the nickname of Agamemnon, was now butchered like one of the lowest of the Egyptians themselves, not only near Mount Casius but on the anniversary of the day on which he had once celebrated a triumph over Mithridates and the pirates.,6. \xa0So even in this respect the two parts of his career were utterly contradictory: on that day of yore he had gained the most brilliant success, whereas he now suffered the most grievous fate; again, following a certain oracle, he had been suspicious of all the citizens named Cassius, but instead of being the object of a plot by any man called Cassius he died and was buried beside the mountain that had this name.,7. \xa0of his fellow-voyagers some were captured at once, while others escaped, among them his wife and son. His wife later obtained pardon and came back safely to Rome, while Sextus proceeded to Africa to his brother Gnaeus; these are the names by which they were distinguished, since they both bore the name of Pompey. \xa0< 42.5.5 \xa0Thus Pompey, who previously had been considered the most powerful of the Romans, so that he even received the nickname of Agamemnon, was now butchered like one of the lowest of the Egyptians themselves, not only near Mount Casius but on the anniversary of the day on which he had once celebrated a triumph over Mithridates and the pirates.' "
46.39 2. \xa0But the senate had already, while it was still uncertain which of the two would prevail, taken the precaution to abolish all the privileges the granting of which hitherto to any individuals contrary to established custom had paved the way to supreme power; they voted, of course, that this edict should apply to both parties, intending thereby to forestall the victor, but planning to lay the blame upon the other who should be defeated.,3. \xa0In the first place, they forbade anyone to hold office for a longer period than a\xa0year, and, secondly, they provided that no one man should be chosen superintendent of the corn supply or commissioner of food. And when they learned the outcome of the struggle, although they rejoiced at Antony's defeat, and not only changed their attire, but also celebrated a thanksgiving for sixty days, and, regarding all those who had been on Antony's side as enemies, took away their property, as they did in the case of Antony also,"' None |
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43. Pliny The Younger, Letters, 1.5, 5.8, 9.23 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • intertextuality • intertextuality, Plinian • prose intertextuality
Found in books: Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 297, 325, 326, 327, 328, 329; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 53, 61, 362, 422
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1.5 To Voconius Romanus. Did you ever see a man more abject and fawning than Marcus Regulus has been since the death of Domitian? His misdeeds were better concealed during that prince\'s reign, but they were every bit as bad as they were in the time of Nero. He began to be afraid that I was angry with him and he was not mistaken, for I certainly was annoyed. After doing what he could to help those who were prosecuting Rusticus Arulenus, he had openly exulted at his death, and went so far as to publicly read and then publish a pamphlet in which he violently attacks Rusticus and even calls him "the Stoics\' ape," adding that "he is marked with the brand of Vitellius." * You recognise, of course, the Regulian style! He tears to pieces Herennius Senecio so savagely that Metius Carus said to him, "What have you to do with my dead men? Did I ever worry your Crassus or Camerinus?" - these being some of Regulus\'s victims in the days of Nero. Regulus thought I bore him malice for this, and so he did not invite me when he read his pamphlet. Besides, he remembered that he once mortally attacked me in the court of the centumviri. ** I was a witness on behalf of Arionilla, the wife of Timon, at the request of Rusticus Arulenus, and Regulus was conducting the prosecution. We on our side were relying for part of the defence on a decision of Metius Modestus, an excellent man who had been banished by Domitian and was at that moment in exile. This was Regulus\'s opportunity. "Tell me, Secundus," said he, "what you think of Modestus." You see in what peril I should have placed myself if I had answered that I thought highly of him, and how disgraceful it would have been if I had said that I thought ill of him. I fancy it must have been the gods who came to my rescue. "I will tell you what I think of him," I said, "when the Court has to give a decision on the point." He returned to the charge Well, now the fellow is conscience-stricken, and buttonholes first Caecilius Celer and then implores Fabius Justus to reconcile me to him. Not content with that, he makes his way in to see Spurinna, and begs and prays of him - you know what an abject coward he is when he is frightened - as follows. "Do go," says he, "and call on Pliny in the morning - early in the morning, for my suspense is unbearable - and do what you can to remove his anger against me." I was early awake that day, when a message came from Spurinna, "I am coming to see you." I sent back word, "I will come and see you." We met at the portico of Livia, just as we were each of us on the way to see the other. He explained his commission from Regulus and added his own entreaties, but did not press the point too strongly, as became a worthy gentleman asking a favour for a worthless acquaintance. This was my answer That practically closed the conversation. I did not wish it to go any further, so that I might not commit myself until Mauricus arrived. Moreover, I am quite aware that Regulus is a difficult bird to net. He is rich, he is a shrewd intriguer, he has no inconsiderable body of followers and a still larger circle of those who fear him, and fear is often a more powerful factor than affection. But, after all, these are bonds that may be shattered and weakened, for a bad man\'s influence is as little to be relied upon as is the man himself. Moreover, let me repeat that I am waiting for Mauricus. He is a man of sound judgment and sagacity, which he has learned by experience, and he can gauge what is likely to happen in the future from what has occurred in the past. I shall be guided by him, and either strike a blow or set aside my weapons just as he thinks best. I have written you this letter because it is only right, considering our regard for one another, that you should be acquainted not only with what I have said and done, but also with my plans for the future. Farewell.
5.8 To Titinius Capito. You urge me to write history, nor are you the first to do so. Many others have often given me the same advice, and I am quite willing to follow it, not because I feel confident that I should succeed in so doing - for it would be presumption to think so until one had tried - but because it seems to me a very proper thing not to let people be forgotten whose fame ought never to die, and to perpetuate the glories of others together with one\'s own. Personally, I confess that there is nothing on which I have set my heart so much as to win a lasting reputation, and the ambition is a worthy one for any man, especially for one who is not conscious of having committed any wrong and has no cause to fear being remembered by posterity. Hence it is that both day and night I scheme to find a way "to raise myself above the ordinary dull level" Again, there is a precedent in my own family which impels me towards writing history. My uncle, who was also my father by adoption, was a historian of the most scrupulous type, and I find all wise men agree that one can do nothing better than follow in the footsteps of one\'s ancestors, provided that they have gone in the right path themselves. Why, then, do I hesitate? For this reason, that I have delivered a number of pleadings of serious importance, and it is my intention to revise them carefully - though my hopes of fame from them are only slight - lest, in spite of all the trouble they have given me, they should perish with me, just for want of receiving the last polishing and additional touches. For if you have a view to what posterity will say, all that is not absolutely finished must be classed as incomplete matter. You will say I began to plead in the forum in my nineteenth year, and it is only just now that I begin to see darkly what an orator ought to be. What would happen if I were to take on a new task in addition to this one? Oratory and history have many things in common, but they also differ greatly in the points that seem common to both. There is narrative in both, but of a different type; the humblest, meanest and most common-place subjects suit the one; the other requires research, splendour, and dignity. In the one you may describe the bones, muscles, and nerves of the body, in the other brawny parts and flowing manes. In oratory one wants force, invective, sustained attack; in history the charm is obtained by copiousness and agreeableness, even by sweetness of style. Lastly, the words used, the forms of speech, and the construction of the sentences are different. For, as Thucydides remarks, it makes all the difference whether the composition is to be a possession for all time or a declamation for the moment; † oratory has to do with the latter, history with the former. Hence it is that I do not feel tempted to hopelessly jumble together two dissimilar styles which differ from one another just because of their great importance, and I am afraid I should become bewildered by such a terrible medley and write in the one style just where I ought to be employing the other. For the meantime, therefore, to use the language of the courts, I ask your gracious permission to go on with my pleading. However, do you be good enough even now to consider the period which it would be best for me to tackle. Shall it be a period of ancient history which others have dealt with before me? If so, the materials are all ready to hand, but the putting them together would be a heavy task. On the other hand, if I choose a modern period which has not been dealt with, I shall get but small thanks and am bound to give serious offence. For, besides the fact that the general standard of morality is so lax that there is much more to censure than to praise, you are sure to be called niggardly if you praise and too censorious if you censure, though you may have been lavish of appreciation and scrupulously guarded in reproach. However, these considerations do not stay me, for I have the courage of my convictions. I only beg of you to prepare the way for me in the direction you urge me to take, and choose a subject for me, so that, when I am at length ready to take pen in hand, no other overpowering reason may crop up to make me hesitate and delay my purpose. Farewell.
9.23 To Maximus. When I have been pleading, it has often happened that the centumviri, after strictly preserving for a long time their judicial dignity and gravity, have suddenly leaped to their feet en masse and applauded me, as if they could not help themselves but were obliged to do so. I have often again left the senate-house with just as much glory as I had hoped to obtain, but I never felt greater gratification than I did a little while ago at something which Cornelius Tacitus told me in conversation. He said that he was sitting by the side of a certain individual at the last Circensian games, and that, after they had had a long and learned talk on a variety of subjects, his acquaintance said to him '' None |
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44. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Intertextuality • Intertextuality, Allusion • intertextuality
Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 233; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 660
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45. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • intertextuality, intra-Bavli, as tool of analysis • intertextually
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 260; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 66
| 29b had the leg of the letter heh in the term: “The nation ha’am” (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: “And the Lord slew vayaharog all the firstborn” (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as “And the Lord slew vayaharog” then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akiva’s Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akiva’s flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,§ The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter ḥet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter ḥet as if to thereby say: The Holy One, Blessed be He, lives ḥai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: “Trust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rock” (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word “olamim,” which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: “For in the Lord beYah,” and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse “For in the Lord beYah is God, an everlasting Rock Tzur olamim” is understood as follows: The term “Tzur olamim” can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: “These are the generations of the heaven and of the earth when they were created behibare’am” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.'' None |
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46. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • intertextuality
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 133; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 133
| 38b גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו\',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו\' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה\' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה\' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר\' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה\' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה\' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר\' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר\' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה\' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו\',אמר ליה ההוא מינא לר\' ישמעאל בר\' יוסי כתיב (בראשית יט, כד) וה\' המטיר על סדום ועל עמורה גפרית ואש מאת ה\' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר\' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר\' יוחנן ג\' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש'' None | 38b his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia.,Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.,Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.”,The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.,The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.,When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.,Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.,Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me.” The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.,And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17).,And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.,And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men adam have transgressed the covet” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covet” (Genesis 17:14).,Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men adam have transgressed the covet,” and it is written there: “He has broken My covet,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covet of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9).,§ We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic la’apikoros. Rabbi Yoḥa says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.,Rabbi Yoḥa says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed niglu to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers haoneh me in the day of my distress” (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II\xa0Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular.,The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).,The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.,The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.,Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21).,The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy tammer him,” which alludes to: Do not replace Me temireni with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide befarvanka for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.,The Gemara comments: This is as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.'' None |
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47. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of • Vergil, Aeneid, intertextual identity, historical
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 179; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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48. Vergil, Aeneis, 1.1-1.2, 1.4, 1.8, 1.12-1.22, 1.25, 1.28, 1.49, 1.203-1.207, 1.286-1.290, 1.297-1.304, 1.335-1.368, 1.370-1.371, 1.450-1.493, 1.561, 1.584, 1.595-1.596, 1.602, 1.613-1.623, 1.626, 1.628-1.632, 1.637-1.638, 1.640-1.642, 1.661, 1.686, 1.740-1.756, 2.50-2.54, 2.56, 2.204, 2.237-2.238, 2.259, 2.307-2.308, 2.533-2.558, 3.169, 3.489-3.490, 4.67, 4.83, 4.90-4.128, 4.160-4.197, 4.215-4.244, 4.246-4.282, 4.328-4.329, 4.333-4.336, 4.340-4.344, 4.365-4.367, 4.386, 4.412, 4.445-4.447, 4.449-4.464, 4.471, 4.484-4.486, 4.489, 4.509, 4.553-4.570, 4.591, 4.625-4.629, 4.642, 4.648-4.662, 4.665-4.666, 4.693-4.705, 5.249-5.257, 5.319, 5.501, 5.604-5.699, 6.14-6.41, 6.46, 6.277, 6.450-6.474, 6.697-6.702, 6.752-6.892, 7.46, 7.312, 7.341-7.417, 7.419-7.443, 7.445-7.474, 8.36-8.65, 8.151, 8.198, 8.200-8.204, 8.217-8.218, 8.244-8.246, 8.325, 8.608-8.731, 9.59-9.64, 9.234, 9.365, 9.374, 9.381-9.393, 9.436, 9.446-9.449, 9.717-9.726, 9.728-9.777, 10.241, 10.495-10.505, 10.565-10.570, 10.727, 11.336-11.343, 11.346, 11.361, 11.425-11.427, 11.429, 11.901, 12.4-12.8, 12.261, 12.327, 12.435-12.440, 12.898, 12.940-12.952
Tagged with subjects: • Aeneas, intertextual identities • Aeneas, intertextual identities, Achilles • Aeneas, intertextual identities, Ajax son of Telamon • Aeneas, intertextual identities, Augustus • Aeneas, intertextual identities, Heracles/Hercules • Aeneas, intertextual identities, Jason • Aeneas, intertextual identities, Julius Caesar • Aeneas, intertextual identities, Mark Antony • Aeneas, intertextual identities, Odysseus • Aeneas, intertextual identities, Paris • Aeneas, intertextual identities, Scipio Africanus • Aeneas, intertextual identities, Telemachus • Apollonius of Rhodes, Argonautica, intertextual aspects, Heraclean • Apollonius of Rhodes, Argonautica, intertextual aspects, Iliadic • Apollonius of Rhodes, Argonautica, intertextual aspects, Odyssean • Broch, Hermann, Virgilian intertexts in • Evander, intertextual identities, Eumaeus • Evander, intertextual identities, Menealus • Evander, intertextual identities, Nestor • Evander, intertextual identities, Phoenix • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of • Intertextuality • Intertextuality, Allusion • Intertextuality, of the narratee/reader • Intertextuality, of the narrator • Juno, intertextual identities • Mercury/Hermes, as god of intertextuality • Pallas, son of Evander, intertextual identity • Pallas, son of Evander, intertextual identity, Patroclus • Pallas, son of Evander, intertextual identity, as Iliadic Sarpedon • Trojans, intertextual identities • Trojans, intertextual identities, Iliadic Greeks • Trojans, intertextual identities, Phrygians • Turnus, intertextual identity • Turnus, intertextual identity, Achilles • Turnus, intertextual identity, Agamemnon • Turnus, intertextual identity, Ajax son of Telamon • Turnus, intertextual identity, Hector • Turnus, intertextual identity, Leonteus • Turnus, intertextual identity, Menelaus • Turnus, intertextual identity, Odysseus • Turnus, intertextual identity, Pyrrhus/Neoptolemus • Turnus, intertextual identity, Roman • Vergil, Aeneid, intertextual identity, Argonautic • Vergil, Aeneid, intertextual identity, Cyclic • Vergil, Aeneid, intertextual identity, Heraclean • Vergil, Aeneid, intertextual identity, Homeric • Vergil, Aeneid, intertextual identity, Iliadic • Vergil, Aeneid, intertextual identity, Odyssean • Vergil, Aeneid, intertextual identity, comic • Vergil, Aeneid, intertextual identity, episode of “Long Iliad,” • Vergil, Aeneid, intertextual identity, historical • Vergil, Aeneid, intertextual identity, tragic • allusion (see also intertextuality”) • intertext(uality) • intertextual chronology, identity • intertextual chronology, intrusion • intertextual chronology, inversion • intertextual chronology, jump-cut • intertextuality • intertextuality, Hypsipyle story and • intertextuality, Matralia and cult of Mater Matuta • intertextuality, Quartilla in Petronius Satyrica and • intertextuality, allusion • intertextuality, allusion, genre model (modello genere) • intertextuality, allusion, primary or principal model • intertextuality, allusion, secondary model • intertextuality, allusion, two-tier intertextuality, model • intertextuality, and exemplarity • intertextuality, as memory • intertextuality, characters, division and multiplication of • intertextuality, combination (contaminatio) • intertextuality, dialogic • intertextuality, future reflexive mode • intertextuality, historical • intertextuality, imitation • intertextuality, in Hermann Broch’s Der Tod des Vergil • intertextuality, interruption • intertextuality, metrical • intertextuality, multiplication of Homeric characters • intertextuality, nonreferential • intertextuality, of Philomela and Procne in Ovids Metamorphoses • intertextuality, paraphrase • intertextuality, reversal • intertextuality, rivalry (aemulatio) • intertextuality, systematic • intertextuality, “window reference” (two-tier allusion)
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 253, 254, 255, 257, 260, 263; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 115, 116, 117, 134, 135; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 233, 242; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 42, 74; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 136; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 10, 13, 14, 41, 42, 44, 45, 46, 47, 48, 56, 61, 96, 97, 100, 102, 103, 109, 110, 116, 117, 118, 119, 122, 126, 127, 128, 129, 130, 140, 141, 145, 146, 147, 152, 155, 156, 158, 160, 161, 162, 163, 164, 165, 166, 170, 173, 174, 175, 176, 177, 180, 184, 187, 200, 201, 203, 206, 214, 220, 222, 223, 226, 229, 230, 231, 232, 235, 236, 238, 241, 242, 243, 245, 249, 250, 251, 253, 254, 256, 257, 258, 259, 261, 262, 264, 265, 266, 267, 268, 271, 272, 273, 276, 277, 278, 279, 280, 282, 284, 288, 290, 291; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 62, 63, 65, 162, 273; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 161, 165, 166, 167, 177; Gordon (2012), The Invention and Gendering of Epicurus, 63, 66; Keith and Myers (2023), Vergil and Elegy. 108, 162, 339, 340, 342, 349, 390, 392, 401; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 150, 154; Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 303; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 173, 174; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 19, 20; Pandey (2018), The Poetics of Power in Augustan Rome, 14, 15, 16, 18, 70, 114, 160, 161, 162, 163, 165, 169, 170, 251; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 151, 155, 163, 195, 233, 248, 249, 252, 254, 260; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 220; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 253, 254, 255, 257, 260, 263; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 86, 529, 555, 558, 561, 563, 564, 567, 576, 577, 584, 588, 589, 597
sup>
1.1 Arma virumque cano, Troiae qui primus ab oris 1.2 Italiam, fato profugus, Laviniaque venit
1.4 vi superum saevae memorem Iunonis ob iram;' ... '12.950 hoc dicens ferrum adverso sub pectore condit 12.951 fervidus. Ast illi solvuntur frigore membra 12.952 vitaque cum gemitu fugit indignata sub umbras.'' None | sup>
1.1 Arms and the man I sing, who first made way, 1.2 predestined exile, from the Trojan shore
1.4 Smitten of storms he was on land and sea ' ... '12.951 on lofty rampart, or in siege below 12.952 were battering the foundations, now laid by ' ' None |
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49. Vergil, Georgics, 1.62-1.63, 1.121, 1.152-1.159, 1.176-1.186, 1.277-1.283, 2.340-2.341, 2.476, 3.1-3.48, 3.482-3.483, 3.515-3.517, 3.566, 4.315-4.388, 4.392, 4.403-4.415, 4.423, 4.445, 4.450, 4.453-4.527, 4.534-4.543, 4.561
Tagged with subjects: • Fabius Maximus, intertextual characterization of • Hannibal, intertextual characterization of • allusion (see also intertextuality”) • intertextuality • intertextuality (see also allusion”) • intertextuality, Matralia and cult of Mater Matuta • intertextuality, allusion, two-tier intertextuality, model • intertextuality, sonic • medical, intertexts
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 259; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 232, 234, 254; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 107; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 115; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 100, 296; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18, 46, 61, 62, 63, 64, 65, 66, 67, 71, 81, 82, 83, 141, 161, 162, 274; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 81; Keith and Myers (2023), Vergil and Elegy. 185; Pandey (2018), The Poetics of Power in Augustan Rome, 15, 236; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 194; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 259
sup>
1.62 Deucalion vacuum lapides iactavit in orbem, 1.63 unde homines nati, durum genus. Ergo age, terrae
1.121 officiunt aut umbra nocet. Pater ipse colendi
1.152 carduus; intereunt segetes, subit aspera silva, 1.153 lappaeque tribolique, interque nitentia culta 1.154 infelix lolium et steriles domitur avenae. 1.155 Quod nisi et adsiduis herbam insectabere rastris, 1.156 et sonitu terrebis aves, et ruris opaci 1.157 falce premes umbras votisque vocaveris imbrem, 1.158 heu magnum alterius frustra spectabis acervum, 1.159 concussaque famem in silvis solabere quercu.
1.176 Possum multa tibi veterum praecepta referre, 1.177 ni refugis tenuisque piget cognoscere curas. 1.178 Area cum primis ingenti aequanda cylindro 1.179 et vertenda manu et creta solidanda tenaci, 1.180 ne subeant herbae neu pulvere victa fatiscat, 1.181 tum variae inludant pestes: saepe exiguus mus 1.182 sub terris posuitque domos atque horrea fecit, 1.183 aut oculis capti fodere cubilia talpae, 1.184 inventusque cavis bufo et quae plurima terrae 1.185 monstra ferunt, populatque ingentem farris acervum 1.186 curculio atque inopi metuens formica senectae.
1.277 felicis operum. Quintam fuge: pallidus Orcus 1.278 Eumenidesque satae; tum partu Terra nefando 1.279 Coeumque Iapetumque creat saevumque Typhoea 1.280 et coniuratos caelum rescindere fratres. 1.281 Ter sunt conati inponere Pelio Ossam 1.282 scilicet, atque Ossae frondosum involvere Olympum; 1.283 ter pater exstructos disiecit fulmine montis.
2.340 cum primae lucem pecudes hausere virumque 2.341 terrea progenies duris caput extulit arvis,
2.476 quarum sacra fero ingenti percussus amore,' 3.1 Te quoque, magna Pales, et te memorande canemus 3.2 pastor ab Amphryso, vos, silvae amnesque Lycaei. 3.3 Cetera, quae vacuas tenuissent carmine mentes, 3.4 omnia iam volgata: quis aut Eurysthea durum 3.5 aut inlaudati nescit Busiridis aras? 3.6 Cui non dictus Hylas puer et Latonia Delos 3.7 Hippodameque umeroque Pelops insignis eburno, 3.8 acer equis? Temptanda via est, qua me quoque possim 3.9 tollere humo victorque virum volitare per ora.
3.10 Primus ego in patriam mecum, modo vita supersit,
3.11 Aonio rediens deducam vertice Musas;
3.12 primus Idumaeas referam tibi, Mantua, palmas,
3.13 et viridi in campo templum de marmore ponam
3.14 propter aquam. Tardis ingens ubi flexibus errat
3.15 Mincius et tenera praetexit arundine ripas.
3.16 In medio mihi Caesar erit templumque tenebit:
3.17 illi victor ego et Tyrio conspectus in ostro
3.18 centum quadriiugos agitabo ad flumina currus.
3.19 Cuncta mihi Alpheum linquens lucosque Molorchi 3.20 cursibus et crudo decernet Graecia caestu. 3.21 Ipse caput tonsae foliis ornatus olivae 3.22 dona feram. Iam nunc sollemnis ducere pompas 3.23 ad delubra iuvat caesosque videre iuvencos, 3.24 vel scaena ut versis discedat frontibus utque 3.25 purpurea intexti tollant aulaea Britanni. 3.26 In foribus pugnam ex auro solidoque elephanto 3.27 Gangaridum faciam victorisque arma Quirini, 3.28 atque hic undantem bello magnumque fluentem 3.29 Nilum ac navali surgentis aere columnas. 3.30 Addam urbes Asiae domitas pulsumque Niphaten 3.31 fidentemque fuga Parthum versisque sagittis, 3.32 et duo rapta manu diverso ex hoste tropaea 3.33 bisque triumphatas utroque ab litore gentes. 3.34 Stabunt et Parii lapides, spirantia signa, 3.35 Assaraci proles demissaeque ab Iove gentis 3.36 nomina, Trosque parens et Troiae Cynthius auctor. 3.37 Invidia infelix Furias amnemque severum 3.38 Cocyti metuet tortosque Ixionis anguis 3.39 immanemque rotam et non exsuperabile saxum. 3.40 Interea Dryadum silvas saltusque sequamur 3.41 intactos, tua, Maecenas, haud mollia iussa. 3.42 Te sine nil altum mens incohat; en age segnis 3.43 rumpe moras; vocat ingenti clamore Cithaeron 3.44 Taygetique canes domitrixque Epidaurus equorum 3.45 et vox adsensu nemorum ingeminata remugit. 3.46 Mox tamen ardentis accingar dicere pugnas 3.47 Caesaris et nomen fama tot ferre per annos, 3.48 Tithoni prima quot abest ab origine Caesar.
3.482 Nec via mortis erat simplex, sed ubi ignea venis 3.483 omnibus acta sitis miseros adduxerat artus,
3.515 Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator
3.566 tempore contactos artus sacer ignis edebat.
4.315 Quis deus hanc, Musae, quis nobis extudit artem? 4.316 Unde nova ingressus hominum experientia cepit? 4.317 Pastor Aristaeus fugiens Peneia Tempe, 4.318 amissis, ut fama, apibus morboque fameque, 4.319 tristis ad extremi sacrum caput adstitit amnis 4.320 multa querens atque hac adfatus voce parentem: 4.321 “Mater, Cyrene mater, quae gurgitis huius 4.322 ima tenes, quid me praeclara stirpe deorum, 4.323 si modo, quem perhibes, pater est Thymbraeus Apollo, 4.324 invisum fatis genuisti? aut quo tibi nostri 4.325 pulsus amor? quid me caelum sperare iubebas? 4.326 En etiam hunc ipsum vitae mortalis honorem, 4.327 quem mihi vix frugum et pecudum custodia sollers 4.328 omnia temptanti extuderat, te matre relinquo. 4.329 Quin age et ipsa manu felices erue silvas, 4.330 fer stabulis inimicum ignem atque interfice messes, 4.331 ure sata et validam in vites molire bipennem, 4.332 tanta meae si te ceperunt taedia laudis.” 4.333 At mater sonitum thalamo sub fluminis alti 4.334 sensit. Eam circum Milesia vellera Nymphae 4.335 carpebant hyali saturo fucata colore, 4.336 drymoque Xanthoque Ligeaque Phyllodoceque, 4.337 caesariem effusae nitidam per candida colla, 4.338 Nesaee Spioque Thaliaque Cymodoceque, 4.339 Cydippeque et flava Lycorias, altera virgo, 4.340 altera tum primos Lucinae experta labores, 4.341 Clioque et Beroe soror, Oceanitides ambae, 4.342 ambae auro, pictis incinctae pellibus ambae, 4.343 atque Ephyre atque Opis et Asia Deiopea 4.344 et tandem positis velox Arethusa sagittis. 4.345 Inter quas curam Clymene narrabat iem 4.346 Vulcani Martisque dolos et dulcia furta, 4.347 aque Chao densos divum numerabat amores 4.348 carmine quo captae dum fusis mollia pensa 4.349 devolvunt, iterum maternas impulit aures 4.350 luctus Aristaei, vitreisque sedilibus omnes 4.351 obstipuere; sed ante alias Arethusa sorores 4.352 prospiciens summa flavum caput extulit unda 4.353 et procul: “O gemitu non frustra exterrita tanto, 4.354 Cyrene soror, ipse tibi, tua maxima cura, 4.355 tristis Aristaeus Penei genitoris ad undam 4.356 stat lacrimans et te crudelem nomine dicit.” 4.357 Huic percussa nova mentem formidine mater, 4.358 “duc, age, duc ad nos; fas illi limina divum 4.359 tangere,” ait. Simul alta iubet discedere late 4.360 flumina, qua iuvenis gressus inferret. At illum 4.361 curvata in montis faciem circumstetit unda 4.362 accepitque sinu vasto misitque sub amnem. 4.363 Iamque domum mirans genetricis et umida regna 4.364 speluncisque lacus clausos lucosque sotes 4.365 ibat et ingenti motu stupefactus aquarum 4.366 omnia sub magna labentia flumina terra 4.367 spectabat diversa locis, Phasimque Lycumque 4.368 et caput, unde altus primum se erumpit Enipeus 4.369 unde pater Tiberinus et unde Aniena fluenta 4.370 saxosusque sos Hypanis Mysusque Caicus, 4.371 et gemina auratus taurino cornua vultu 4.372 Eridanus, quo non alius per pinguia culta 4.373 in mare purpureum violentior effluit amnis. 4.374 Postquam est in thalami pendentia pumice tecta 4.375 perventum et nati fletus cognovit ies 4.376 Cyrene, manibus liquidos dant ordine fontes 4.377 germanae tonsisque ferunt mantelia villis; 4.378 pars epulis onerant mensas et plena reponunt 4.379 pocula, Panchaeis adolescunt ignibus arae; 4.380 et mater, “Cape Maeonii carchesia Bacchi: 4.381 Oceano libemus,” ait. Simul ipsa precatur 4.382 Oceanumque patrem rerum Nymphasque sorores 4.383 centum quae silvas, centum quae flumina servant. 4.384 Ter liquido ardentem perfundit nectare Vestam, 4.385 ter flamma ad summum tecti subiecta reluxit. 4.386 Omine quo firmans animum sic incipit ipsa: 4.387 “Est in Carphatio Neptuni gurgite vates 4.388 caeruleus Proteus, magnum qui piscibus aequor
4.392 grandaevus Nereus; novit namque omnia vates,
4.403 in secreta senis ducam, quo fessus ab undis 4.404 se recipit, facile ut somno adgrediare iacentem. 4.405 Verum ubi correptum manibus vinclisque tenebis, 4.406 tum variae eludent species atque ora ferarum 4.407 Fiet enim subito sus horridus atraque tigris 4.408 squamosusque draco et fulva cervice leaena, 4.409 aut acrem flammae sonitum dabit atque ita vinclis 4.410 excidet, aut in aquas tenues dilapsus abibit. 4.411 Sed quanto ille magis formas se vertet in omnes, 4.412 tanto, nate, magis contende tenacia vincla, 4.413 donec talis erit mutato corpore, qualem 4.414 videris, incepto tegeret cum lumina somno.” 4.415 Haec ait et liquidum ambrosiae defundit odorem,
4.423 Hic iuvenem in latebris aversum a lumine Nympha
4.445 “Nam quis te, iuvenum confidentissime, nostras
4.450 Tantum effatus. Ad haec vates vi denique multa
4.453 “Non te nullius exercent numinis irae; 4.454 magna luis commissa: tibi has miserabilis Orpheus 4.455 haudquaquam ob meritum poenas, ni fata resistant, 4.456 suscitat et rapta graviter pro coniuge saevit. 4.457 Illa quidem, dum te fugeret per flumina praeceps, 4.458 immanem ante pedes hydrum moritura puella 4.459 servantem ripas alta non vidit in herba. 4.460 At chorus aequalis Dryadum clamore supremos 4.461 implerunt montes; flerunt Rhodopeiae arces 4.462 altaque Pangaea et Rhesi mavortia tellus 4.463 atque Getae atque Hebrus et Actias Orithyia. 4.464 Ipse cava solans aegrum testudine amorem 4.465 te, dulcis coniunx, te solo in litore secum, 4.466 te veniente die, te decedente canebat. 4.467 Taenarias etiam fauces, alta ostia Ditis, 4.468 et caligantem nigra formidine lucum 4.469 ingressus manesque adiit regemque tremendum 4.470 nesciaque humanis precibus mansuescere corda. 4.471 At cantu commotae Erebi de sedibus imis 4.472 umbrae ibant tenues simulacraque luce carentum, 4.473 quam multa in foliis avium se milia condunt 4.474 vesper ubi aut hibernus agit de montibus imber, 4.475 matres atque viri defunctaque corpora vita 4.476 magimum heroum, pueri innuptaeque puellae, 4.477 impositique rogis iuvenes ante ora parentum, 4.478 quos circum limus niger et deformis harundo 4.479 Cocyti tardaque palus inamabilis unda 4.480 alligat et noviens Styx interfusa coercet. 4.481 Quin ipsae stupuere domus atque intima Leti 4.482 tartara caeruleosque implexae crinibus angues 4.483 Eumenides, tenuitque inhians tria Cerberus ora 4.484 atque Ixionii vento rota constitit orbis. 4.485 Iamque pedem referens casus evaserat omnes; 4.486 redditaque Eurydice superas veniebat ad auras, 4.487 pone sequens, namque hanc dederat Proserpina legem, 4.488 cum subita incautum dementia cepit amantem, 4.489 ignoscenda quidem, scirent si ignoscere manes. 4.490 Restitit Eurydicenque suam iam luce sub ipsa 4.491 immemor heu! victusque animi respexit. Ibi omnis 4.492 effusus labor atque immitis rupta tyranni 4.493 foedera, terque fragor stagnis auditus Avernis. 4.494 Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495 quis tantus furor? En iterum crudelia retro 4.496 Fata vocant, conditque natantia lumina somnus. 4.497 Iamque vale: feror ingenti circumdata nocte 4.498 invalidasque tibi tendens, heu non tua, palmas!” 4.499 dixit et ex oculis subito, ceu fumus in auras 4.500 commixtus tenues, fugit diversa, neque illum, 4.501 prensantem nequiquam umbras et multa volentem 4.502 dicere, praeterea vidit, nec portitor Orci 4.503 amplius obiectam passus transire paludem. 4.504 Quid faceret? Quo se rapta bis coniuge ferret? 4.505 Quo fletu Manis, quae numina voce moveret? 4.506 Illa quidem Stygia nabat iam frigida cumba. 4.507 Septem illum totos perhibent ex ordine menses 4.508 rupe sub aeria deserti ad Strymonis undam 4.509 flesse sibi et gelidis haec evolvisse sub antris 4.510 mulcentem tigres et agentem carmine quercus; 4.511 qualis populea maerens philomela sub umbra 4.512 amissos queritur fetus, quos durus arator 4.513 observans nido implumes detraxit; at illa 4.514 flet noctem ramoque sedens miserabile carmen 4.515 integrat et maestis late loca questibus implet. 4.516 Nulla Venus, non ulli animum flexere hymenaei. 4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres 4.521 inter sacra deum nocturnique orgia Bacchi 4.522 discerptum latos iuvenem sparsere per agros. 4.523 Tum quoque marmorea caput a cervice revulsum 4.524 gurgite cum medio portans Oeagrius Hebrus 4.525 volveret, Eurydicen vox ipsa et frigida lingua 4.526 “ah miseram Eurydicen!” anima fugiente vocabat: 4.527 “Eurydicen” toto referebant flumine ripae.”
4.534 exitium misere apibus. Tu munera supplex 4.535 tende petens pacem et faciles venerare Napaeas; 4.536 namque dabunt veniam votis irasque remittent. 4.537 Sed modus orandi qui sit, prius ordine dicam. 4.538 Quattuor eximios praestanti corpore tauros, 4.539 qui tibi nunc viridis depascunt summa Lycaei, 4.540 delige et intacta totidem cervice iuvencas. 4.541 Quattuor his aras alta ad delubra dearum 4.542 constitue et sacrum iugulis demitte cruorem, 4.543 corporaque ipsa boum frondoso desere luco.
4.561 fulminat Euphraten bello victorque volentes'' None | sup>
1.62 Which twice the sunshine, twice the frost has felt;' "1.63 Ay, that's the land whose boundless harvest-crop" 1.121 And heaved its furrowy ridges, turns once more
1.152 Or shade not injure. The great Sire himself 1.153 No easy road to husbandry assigned, 1.154 And first was he by human skill to rouse 1.155 The slumbering glebe, whetting the minds of men 1.156 With care on care, nor suffering realm of hi 1.157 In drowsy sloth to stagnate. Before Jove 1.158 Fields knew no taming hand of husbandmen; 1.159 To mark the plain or mete with boundary-line—
1.176 And hem with hounds the mighty forest-glades. 1.177 Soon one with hand-net scourges the broad stream, 1.178 Probing its depths, one drags his dripping toil' "1.179 Along the main; then iron's unbending might," '1.180 And shrieking saw-blade,—for the men of old 1.181 With wedges wont to cleave the splintering log;— 1.182 Then divers arts arose; toil conquered all,' "1.183 Remorseless toil, and poverty's shrewd push" '1.184 In times of hardship. Ceres was the first 1.185 Set mortals on with tools to turn the sod,' "1.186 When now the awful groves 'gan fail to bear" 1.277 Routed the dog-star sinks. But if it be 1.278 For wheaten harvest and the hardy spelt, 1.279 Thou tax the soil, to corn-ears wholly given,' "1.280 Let Atlas' daughters hide them in the dawn," '1.281 The Cretan star, a crown of fire, depart,' "1.282 Or e'er the furrow's claim of seed thou quit," "1.283 Or haste thee to entrust the whole year's hope" 2.340 Soon to translate them, lest the sudden shock 2.341 From their new mother the young plants estrange.
2.476 of their hard tooth, whose gnawing scars the stem.
3.1 Thee too, great Pales, will I hymn, and thee, 3.2 Amphrysian shepherd, worthy to be sung, 3.3 You, woods and waves Lycaean. All themes beside, 3.4 Which else had charmed the vacant mind with song, 3.5 Are now waxed common. of harsh Eurystheus who 3.6 The story knows not, or that praiseless king 3.7 Busiris, and his altars? or by whom 3.8 Hath not the tale been told of Hylas young, 3.9 Latonian Delos and Hippodame,
3.10 And Pelops for his ivory shoulder famed,
3.11 Keen charioteer? Needs must a path be tried,
3.12 By which I too may lift me from the dust,
3.13 And float triumphant through the mouths of men.
3.14 Yea, I shall be the first, so life endure,
3.15 To lead the Muses with me, as I pa
3.16 To mine own country from the Aonian height;
3.17 I,
3.18 of Idumaea, and raise a marble shrine
3.19 On thy green plain fast by the water-side, 3.20 Where Mincius winds more vast in lazy coils, 3.21 And rims his margent with the tender reed.' "3.22 Amid my shrine shall Caesar's godhead dwell." '3.23 To him will I, as victor, bravely dight 3.24 In Tyrian purple, drive along the bank 3.25 A hundred four-horse cars. All 3.27 On foot shall strive, or with the raw-hide glove; 3.28 Whilst I, my head with stripped green olive crowned,' "3.29 Will offer gifts. Even 'tis present joy" '3.30 To lead the high processions to the fane, 3.31 And view the victims felled; or how the scene 3.32 Sunders with shifted face, and 3.33 Inwoven thereon with those proud curtains rise. 3.34 of gold and massive ivory on the door' "3.35 I'll trace the battle of the Gangarides," "3.36 And our Quirinus' conquering arms, and there" '3.37 Surging with war, and hugely flowing, the 3.38 And columns heaped on high with naval brass. 3.39 And 3.40 And quelled Niphates, and the Parthian foe, 3.41 Who trusts in flight and backward-volleying darts, 3.42 And trophies torn with twice triumphant hand' "3.43 From empires twain on ocean's either shore." '3.44 And breathing forms of Parian marble there 3.45 Shall stand, the offspring of Assaracus, 3.46 And great names of the Jove-descended folk, 3.47 And father Tros, and 3.48 of Cynthus. And accursed Envy there
3.482 What darkling or at sunset, this ere morn 3.483 They bear away in baskets—for to town
3.515 With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog
3.566 of cattle; nor seize they single lives alone,
4.315 Or cut the empty wax away? for oft 4.316 Into their comb the newt has gnawed unseen, 4.317 And the light-loathing beetles crammed their bed,' "4.318 And he that sits at others' board to feast," "4.319 The do-naught drone; or 'gainst the unequal foe" "4.320 Swoops the fierce hornet, or the moth's fell tribe;" "4.321 Or spider, victim of Minerva's spite," '4.322 Athwart the doorway hangs her swaying net. 4.323 The more impoverished they, the keenlier all 4.324 To mend the fallen fortunes of their race 4.325 Will nerve them, fill the cells up, tier on tier, 4.326 And weave their granaries from the rifled flowers. 4.327 Now, seeing that life doth even to bee-folk bring 4.328 Our human chances, if in dire disease' "4.329 Their bodies' strength should languish—which anon" '4.330 By no uncertain tokens may be told— 4.331 Forthwith the sick change hue; grim leanness mar 4.332 Their visage; then from out the cells they bear 4.333 Forms reft of light, and lead the mournful pomp; 4.334 Or foot to foot about the porch they hang, 4.335 Or within closed doors loiter, listless all 4.336 From famine, and benumbed with shrivelling cold. 4.337 Then is a deep note heard, a long-drawn hum, 4.338 As when the chill South through the forests sighs, 4.339 As when the troubled ocean hoarsely boom 4.340 With back-swung billow, as ravening tide of fire 4.341 Surges, shut fast within the furnace-walls. 4.342 Then do I bid burn scented galbanum, 4.343 And, honey-streams through reeden troughs instilled, 4.344 Challenge and cheer their flagging appetite 4.345 To taste the well-known food; and it shall boot 4.346 To mix therewith the savour bruised from gall, 4.347 And rose-leaves dried, or must to thickness boiled 4.348 By a fierce fire, or juice of raisin-grape 4.349 From Psithian vine, and with its bitter smell 4.350 Centaury, and the famed Cecropian thyme. 4.351 There is a meadow-flower by country folk' "4.352 Hight star-wort; 'tis a plant not far to seek;" '4.353 For from one sod an ample growth it rears, 4.354 Itself all golden, but girt with plenteous leaves, 4.355 Where glory of purple shines through violet gloom. 4.356 With chaplets woven hereof full oft are decked' "4.357 Heaven's altars: harsh its taste upon the tongue;" '4.358 Shepherds in vales smooth-shorn of nibbling flock 4.359 By 4.360 The roots of this, well seethed in fragrant wine, 4.361 Set in brimmed baskets at their doors for food.' "4.362 But if one's whole stock fail him at a stroke," '4.363 Nor hath he whence to breed the race anew,' "4.364 'Tis time the wondrous secret to disclose" '4.365 Taught by the swain of Arcady, even how 4.366 The blood of slaughtered bullocks oft has borne 4.367 Bees from corruption. I will trace me back' "4.368 To its prime source the story's tangled thread," '4.369 And thence unravel. For where thy happy folk, 4.370 Canopus , city of Pellaean fame, 4.371 Dwell by the 4.373 Skim in their painted wherries; where, hard by, 4.374 The quivered Persian presses, and that flood 4.375 Which from the swart-skinned Aethiop bears him down, 4.376 Swift-parted into sevenfold branching mouth 4.377 With black mud fattens and makes Aegypt green,' "4.378 That whole domain its welfare's hope secure" '4.379 Rests on this art alone. And first is chosen 4.380 A strait recess, cramped closer to this end, 4.381 Which next with narrow roof of tiles atop' "4.382 'Twixt prisoning walls they pinch, and add hereto" '4.383 From the four winds four slanting window-slits. 4.384 Then seek they from the herd a steer, whose horn' "4.385 With two years' growth are curling, and stop fast," '4.386 Plunge madly as he may, the panting mouth 4.387 And nostrils twain, and done with blows to death,' "4.388 Batter his flesh to pulp i' the hide yet whole," 4.392 When first the west winds bid the waters flow,
4.403 Say what was he, what God, that fashioned forth' "4.404 This art for us, O Muses? of man's skill" '4.405 Whence came the new adventure? From thy vale, 4.406 Peneian Tempe, turning, bee-bereft, 4.407 So runs the tale, by famine and disease, 4.408 Mournful the shepherd Aristaeus stood 4.409 Fast by the haunted river-head, and thu 4.410 With many a plaint to her that bare him cried: 4.411 “Mother, Cyrene, mother, who hast thy home 4.412 Beneath this whirling flood, if he thou sayest, 4.413 Apollo, lord of Thymbra, be my sire,' "4.414 Sprung from the Gods' high line, why barest thou me" "4.415 With fortune's ban for birthright? Where is now" 4.423 My fruit-plantations: on the homestead fling
4.445 Counted the jostling love-joys of the Gods.
4.450 Amazement held them all; but Arethuse
4.453 Exclaimed, “Cyrene, sister, not for naught' "4.454 Scared by a groan so deep, behold! 'tis he," "4.455 Even Aristaeus, thy heart's fondest care," '4.456 Here by the brink of the Peneian sire 4.457 Stands woebegone and weeping, and by name 4.458 Cries out upon thee for thy cruelty.” 4.459 To whom, strange terror knocking at her heart, 4.460 “Bring, bring him to our sight,” the mother cried; 4.461 “His feet may tread the threshold even of Gods.” 4.462 So saying, she bids the flood yawn wide and yield 4.463 A pathway for his footsteps; but the wave 4.464 Arched mountain-wise closed round him, and within 4.465 Its mighty bosom welcomed, and let speed 4.466 To the deep river-bed. And now, with eye' "4.467 of wonder gazing on his mother's hall" '4.468 And watery kingdom and cave-prisoned pool 4.469 And echoing groves, he went, and, stunned by that 4.470 Stupendous whirl of waters, separate saw 4.471 All streams beneath the mighty earth that glide, 4.472 Phasis and Lycus, and that fountain-head 4.473 Whence first the deep Enipeus leaps to light, 4.474 Whence father 4.475 And Hypanis that roars amid his rocks, 4.476 And Mysian Caicus, and, bull-browed' "4.477 'Twixt either gilded horn, 4.480 Soon as the chamber's hanging roof of stone" '4.481 Was gained, and now Cyrene from her son 4.482 Had heard his idle weeping, in due course 4.483 Clear water for his hands the sisters bring, 4.484 With napkins of shorn pile, while others heap 4.485 The board with dainties, and set on afresh 4.486 The brimming goblets; with Panchaian fire 4.487 Upleap the altars; then the mother spake, 4.488 “Take beakers of Maconian wine,” she said, 4.489 “Pour we to Ocean.” Ocean, sire of all, 4.490 She worships, and the sister-nymphs who guard 4.491 The hundred forests and the hundred streams;' "4.492 Thrice Vesta's fire with nectar clear she dashed," '4.493 Thrice to the roof-top shot the flame and shone: 4.494 Armed with which omen she essayed to speak:' "4.495 “In Neptune's gulf Carpathian dwells a seer," '4.496 Caerulean Proteus, he who metes the main 4.497 With fish-drawn chariot of two-footed steeds; 4.498 Now visits he his native home once more, 4.499 Pallene and the Emathian ports; to him 4.500 We nymphs do reverence, ay, and Nereus old; 4.501 For all things knows the seer, both those which are 4.502 And have been, or which time hath yet to bring; 4.503 So willed it Neptune, whose portentous flocks,' "4.504 And loathly sea-calves 'neath the surge he feeds." '4.505 Him first, my son, behoves thee seize and bind 4.506 That he may all the cause of sickness show, 4.507 And grant a prosperous end. For save by force 4.508 No rede will he vouchsafe, nor shalt thou bend 4.509 His soul by praying; whom once made captive, ply 4.510 With rigorous force and fetters; against these 4.511 His wiles will break and spend themselves in vain. 4.512 I, when the sun has lit his noontide fires, 4.513 When the blades thirst, and cattle love the shade,' "4.514 Myself will guide thee to the old man's haunt," '4.515 Whither he hies him weary from the waves, 4.516 That thou mayst safelier steal upon his sleep. 4.517 But when thou hast gripped him fast with hand and gyve, 4.518 Then divers forms and bestial semblance 4.519 Shall mock thy grasp; for sudden he will change 4.520 To bristly boar, fell tigress, dragon scaled, 4.521 And tawny-tufted lioness, or send forth 4.522 A crackling sound of fire, and so shake of 4.523 The fetters, or in showery drops anon 4.524 Dissolve and vanish. But the more he shift 4.525 His endless transformations, thou, my son, 4.526 More straitlier clench the clinging bands, until' "4.527 His body's shape return to that thou sawest," 4.534 Scooped in the mountain-side, where wave on wave' "4.535 By the wind's stress is driven, and breaks far up" '4.536 Its inmost creeks—safe anchorage from of old 4.537 For tempest-taken mariners: therewithin,' "4.538 Behind a rock's huge barrier, Proteus hides." "4.539 Here in close covert out of the sun's eye" '4.540 The youth she places, and herself the while 4.541 Swathed in a shadowy mist stands far aloof. 4.542 And now the ravening dog-star that burns up 4.543 The thirsty Indians blazed in heaven; his course
4.561 All unforgetful of his ancient craft,'' None |
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50. None, None, nan
Tagged with subjects: • Intertextuality, Allusion • intertext(uality) • intertextuality • intertextuality, Hypsipyle story and
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 312; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 154, 210; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 147, 148, 150, 151, 155, 158, 159; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 584, 592
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